Book 



7 



NOTES ^^^^^ 



^ ON THE 



/ 



ACTS OF THE APOSTLES. 

DESIGNED FOR 

SUNDAY SCHOOLS, BIBLE CLASSES, 

AND 

PRIVATE READING. 

BY REV. BRADFORD K. PEIRCE. 



EDITED BY D. P. KIDDER. 




PUBLISHED BY LANE & SCOTT, 

FOB THE SUNDAY-SCHOOL UNION OF THE METHODIST EPISCOPAL 
CHURCH, 200 MULBERRY-STREET. 

JOSEPH LONGKING, PRINTER. 



Entered according to Act of Congress, in the year 1848, by 
LANE & SCOTT, 

in the Clerk's Office of the District Court of the Southern District 
of New- York. 



INTRODUCTION. 



The book of the Acts of the Apostles contains one of the 
most interesting and important histories ever written. Dr. 
Dick, in his highly entertaining Lectures upon the Acts, re- 
marks : — " The history of the first age of the Christian church 
is more instructive and engaging than that of any subsequent 
period. It is splendid, because it is miraculous ; it is edifying, 
as it records many noble examples of faith, charity, patience, 
and zeal ; it arrests the attention, and touches the heart, by dis- 
playing the triumph of the gospel over the combined malice and 
wisdom of the world." 

There has been but little diversity of opinion as to the in- 
spired author of this book ; but by the unanimous testimony of 
the early Christians, and of modern critical scholars, it is ascribed 
to St. Luke. And this appears evident from its introduction. 
As is his Gospel, so also is this treatise inscribed to Theophilus, 
the former communication to whom is noticed in the commence- 
ment of this. Of a large proportion of the events related in this 
book, St. Luke was himself an eye-witness, and in many of them 
he was a participator. This book contains the most important 
scenes in the lives of St. Peter and St. Paul, and in the history 
of the Christian church, from the ascension of Christ to the im- 
prisonment of Paul in Rome, a period of about thirty years. 
Luke appears to have accompanied St Faul from Troas to 
Philippi, attending him to Jerusalem, and afterward to Rome, 
where he remained with him two years during the apostle's first 
confinement. From the fact of its extending to this period, and 
making no reference to the liberation of St. Paul, most critics 
are of the opinion that it was composed for the churches, about 
A. D. 63 ; certainly before A. D. 65, the supposed date of St. 
Paul's death. 

St. Luke seems not to have intended to write a regular 
and detailed history of the church during this period, for he 
omits many events that are noticed in the epistles, and passes 
over what occurred in Jerusalem after the conversion of Paul ; 
gives no account of the introduction of Christianity into Egypt, 
or in the East ; omits even to notice the origin of the important 
church at Rome : but his object seems to have been to give an 
authentic account of the outpouring of the Spirit, which, having 
been promised by our Lord, became an important and unan- 
swerable attestation of his Messiahship and resurrection ; to de- 



4 



INTRODUCTION. 



scribe the miraculous confirmations "which accompanied the first 
preaching of the word ; to recount the trials and sufierings of 
the early followers of Christ ; and especially to exhibit the divine 
and miraculous claims of the Gentiles to admission into the 
Christian church — a claim strenuously disputed by the Jews at 
the time of the apostles. On this account a large space is given 
to the conversion of the Gentile Cornelius, and the decree of 
the church at Jerusalem concerning the ceremonial law. 

The narrative of the Acts of the Apostles is perspicuous and 
noble. It is worthy of remark, how well St. X,uke has sup- 
ported the character of each person whom he has introduced as 
speaking. Thus the speeches and discourses of St. Peter are 
given with simplicity, and are destitute of all those ornaments 
which usually occur in the orations of the Greeks and Romans. 
Nearly similar are the speeches of St. Paul which were ad- 
dressed to the Jews; while those delivered by the same apostle 
before a heathen audience are widely different. In the latter, 
though not adorned with the flowers of rhetoric, the language is 
pointed and energetic, and the materials are judiciously selected 
and arranged, as is apparent in his speech delivered at Athens, 
(Acts xvii, 22-31,) and in his two defenses before the Roman 
governors of Judea. Acts xxiv, xxvi. 

This book bears every evidence of having been written by a 
person acquainted with the various circumstances which he re- 
lates, and who was both able and disposed to give a faithful 
narrative of ever}i:hing that occurred. The historical details, 
especially the incidental circumstances mentioned by St. Luke, 
so exactly correspond, and that without any design on the part 
of the writer, with the accounts furnished in St-'Paul's epistles 
and in ancient histories, Jevrish and heathen, that any person 
who had forged such a history in later ages must have betrayed 
himself by alluding to some customs and opinions which have 
since sprung up, or by misrepresenting some circumstances, or 
by employing some phrase or expression then in use. 

If, therefore, the history is genuine and authentic, Christianity 
cannot be false ; for a religion so pure in itself, attested by so 
many miraculous evidences, and so well adapted to the wants 
and woes of man, cannot but have originated with the infinitely 
wise and eternal God. 



NOTES 

ON 

THE ACTS OF THE APOSTLES. 



CHAPTER 1. 

1. Christ, preparing his apostles for beholding his ascension, gathereth them 
together into the mount Olivet ; commandeth them to expect in Jerusalem the 
sending down of the Holy Ghost ; promiseth, after a few days, to send it, by 
virtue whereof they should be witnesses unto him, even to the uttermost parts 
of the earth. 9. After his ascension they are -warned by two angels to depart, 
and to set their minds upon his second coming. 12. They accordinglj'- return, 
and, giving themselves to prayer, choose Matthias apostle in the place of Judas. 

THE former treatise have I made, O Theophilus, of all that 
Jesus began both to do and teach, 
2 Until the day in which he was taken up, after that he through 

1. The former treatise have I made] The fonner book or discourse, 
referring undoubtedly to the Gospel written by St. Luke, and address- 
ed to the same person. Theophilus] There are various opinions con- 
cerning this person. Some have supposed that no particular indi- 
vidual Avas intended, but that, by the term Theophilus, (a friend of 
God.) all Christians are signified: and that, to the church of Christ, 
Luke thus dedicates his writings. The most reasonable opinion, how- 
ever, is, that " he was an inquiring convert to Christianity, probably 
a native of Italy, but certainly not of Palestine ;" as Luke continu- 
ally makes explanations, in reference to this country, that a resident, 
or one familiarly acquainted with it, would not have needed. Of all 
tJmt Jesus began to do and teach] This cannot mean that every act and 
discourse of our Lord had been related in Luke's Gospel, for many 
additional discourses are given by St. John ; but that he had there 
given a summary of all the chief and most important events necessary 
to a proper understanding of the gospel of Christ. Began both to do 
and to teach, is a Hebrew and Greek idiom, meaning, simply, all that 
Jesus did and taught. 

2. Until the day in which he was taken up] The Gospel by St. Luke 
commences with the earliest history of Christ, and continues the re- 
lation down to the hour when he blessed his disciples, and " was part- 
ed from them and carried up into heaven," Luke xxiv, 5L After 



6 



NOTES ON THE ACTS. 



the Holy Ghost had given commandments unto the apostles 
whom he had chosen : 

3 To whom also he showed himself alive after his passion, by 
many infallible proofs, being seen of them forty days, and speak- 
ing of the things pertaining to the kingdom of God : 



that he through the Holy Ghost had given commandments] The command- 
ments referred to here, are the precepts and instructions given to the 
disciples, by our Lord, after his resuiTection, and before his ascension. 
Through the agency of the Holy Spirit he opened their understand- 
ings, and enabled them clearly to comprehend the great commission 
he had given them ; for, although the Spirit was bestowed in a greater 
measure after the ascension of Christ, still, before this, we learn that 
Jesus "breathed on them, and saith unto them, Receive ye the Holy 
Ghost." John xx, 22. Unto the apostles] The eleven that remained 
after the death of the treacherous Judas. 

3. To whom also he showed himself alive] They had been with him 
at the time he was betrayed into the hands of the high priests, at the 
hour of his death and burial, and had almost despaired of his being 
the Redeemer of Israel ; but now he had given them the most con- 
vincing testimony of his power and Messiahship : he appears before 
them — alive — ^bearing the same countenance, with the same form he 
had before his crucifixion, and exhibiting the marks of the woimds 
received upon the cross. After his passion] After his season of suf- 
fering — ^his agony in the garden and on the cross. The word passion 
is not used here, in its present and common meaning, as significant 
of an excitement of the mind, but in its original sense, as expressive 
of the endurance of great suflFering ; and it is still used to express the 
whole scene of our Lord's bitter pain in the garden and upon the 
cross — this being called his passion. By many infallible proofs] By 
proofs or evidences that could not be mistaken. He had appeared to 
different ones at different times — exhibited his body — spoken with his 
ordinary voice ; his disciples were permitted to eat and drink w^ith 
him, to examine the prints of his wotinds ; his doctrines ^yere the same 
as those delivered before his death ; he remained with his disciples 
forty days, and was seen at appointed places, even, by five himdred 
at once. Being seen of them f»ty days] Being seen of them frequently 
during the space of forty days. We are not informed, in the Scrip- 
ture account of these events, that he remained continually with them, 
but should infer that he did not. (Compai^e John xx, 19-26 with 
xxi, 1-14.) Where he Avas in the intervals betAveen his manifesta- 
tions we cannot tell. " He had all power in heaven and on earth 
and there was no lack of ability to appear or to disappear, to be in one 



NOTES ON THE ACTS. 



1 



4 And being assembled together with them, commanded 
them that they should not depart from Jerusalem, but wait 
for the promise of the Father, which, saitk he, ye have heard 
of me. 

5 For John truly baptized with water; but ye shall be bap- 
tized with the Holy Ghost not many days hence. 

6 When they therefore were come together, they asked of 
him, saying. Lord, wilt thou at this time restore again the king- 
dom to Israel ? 

place or in another, just as he chose. Speaking of things pertaining to the 
kingdom of God] Giving them instructions in reference to the establish- 
ment, the discipline, and the doctrines of his church — the spiritual 
kingdom, that Christ, through their instrumentality, was about to 
establish on the earth. 

4, 5. (See Notes on the Gospels, vol. iv, pp. 497, 498.) 

6. When they therefore were come together] It seems highly probable 
that, by appointment, Jesus met all the apostles in Jerusalem just be- 
fore his ascension, giving them important instructions in reference to 
their course after his removal from them. ( See Notes on the Gospels, 
vol. iv, p. 497.) On the day of his ascension he seems to have led his 
disciples forth from Jerusalem to the summit of the Mount of Olives, 
and as far as the borders of Bethany, conversing with them, opening 
the Scriptures to their understanding, and directing their attention 
to the great blessing of the Holy Ghost that they would receive not 
many days from this time. Wilt thou at this time restore, &c.] This 
question was probably asked at the scene of the ascension. On ac- 
count of the appointment of this interview by the Saviour, and from 
the character of the preceding conversation of our Lord, the apostles 
had reason to expect that some momentous event was about to trans- 
pire. Before our Lord's death, the apostles and the other disciples 
cherished the common opinion of the Jews, that the Messiah would 
relieve them from the bondage of a temporal power, and, giving them 
temporal dominion over all their enemies, would sit literally on the 
throne of his father David and administer the government. Our Lord 
clearly assured them that his kingdom was not of this world ; and, by 
yielding himself up to his enemies and sulfering a painful death at 
their hand, had given them evidence that it was not his intention, by 
force, to establish his sway in the world. With his resurrection their 
foi-mer expectations were revived again ; and when the " promise of 
the Father " was referred to by our Lord, and an assurance given that 
it should be soon fulfilled, their eager curiosity is immediately excited 
to know if the Roman power is at this time to be broken, and the 
kingdom to be restored to Israel. 



V 



8 NOTES ON THE ACTS. 

7 And he said unto them, It is not for you to know the times 
or the seasons which the Father hath put in his own power. 

8 But ye shall receive power after that the Holy Ghost is 
come upon you: and ye shall be witnesses unto me, both in 



7. It is not for you to know, &c.] Our Saviour does not attempt to 
correct their views as to the character of the promise alluded to. 
This they will themselves discover on the appointed day ; and the 
Holy Spirit, then given, will " guide them into all truth," in reference 
to these matters. He takes occasion, however, to convey, in direct 
answer to their question, a most important principle. It has pleased 
God not to make a revelation of the time — the definite period or the 
seasons — the exact date — when some of the most remarkable prophetic 
events will transpire. These the Father has fixed by his own author- 
ity, and will bring them to a certain fulfillment in his own time. Not 
even to the angels in heaven are these things revealed, and our Lord 
did not make them known to his apostles while with them. (Matt, 
xxiv, 36-51. Notes on the Gospels, vol. iv, p. 184.) Times denote a 
longer, seasons a shorter, period. Professor Eipley makes the follow- 
ing judicious reflections upon this passage : " The remark of our Sa- 
viour to his inquisitive disciples conveys a salutary lesson to us all. 
When we feel desirous to pry into the counsels of God respecting the 
future, and to inquire at what time the millennial glory of the church 
will be ushered in, or when the end of the world will come, or the day 
of judgment break upon the world, let us check such unprofitable in- 
quiries by remembering, that it is not for us to know the times or the 
seasons, which the Father hath established by his own authority, and 
kept concealed in his o-\\ti mind. Soldiers in active service are not 
expected to be inquiring into the times and seasons when their gene- 
ral's plans are to be executed. Be it, rather, our solicitude to be al- 
ways ready for our personal summons to the bar of God, and to be 
always living in such a manner that we shall contribute to the prepa- 
ration of others, as well as of ourselves, to give up the final account 
with joy." Put in his own power] Kept within the divine mind. Kc- 
served to himself. 

8. But ye shall receive power ^ &c.] Be endowed with the miraculous 
gifts of the Holy Ghost. In the margin this is ti-anslated, Ye shall 
receive the power of the Holy Ghost coming upon you ; both renderings 
referring to the same event. The word poiver here refers to the spi- 
ritual aid which they would receive from the Holy Spirit ; namely, the 
power of speaking with divers tongues, of enduring great trials, of 
working miracles, and of otherwise spreading the gospel. Ye shall he 
witnesses unto me] Shall give in your testimony of what you have seen, 



NOTES ON THE ACTS. 



9 



Jerusalem, and in all Judea, and in Samaria, and unto the 
uttermost part of the earth. 

9 And when he had spoken these things, while they beheld, 
he was taken up ; and a cloud received him out of their sight. 

and heard, and felt. For this purpose Christ had chosen them. They 
had been with him three years, witnessed his miracles, listened to his 
doctrines, marked his purity. Tliey had seen him mocked, scourged, 
crucified, and buried. He had appeared to them again, by infallible 
signs, a risen Saviour. Now he sends them first to Jerusalem, where 
the most important of these events had transpired, to bear public tes- 
timony to the tnith of these things ; so that, the facts not being ques- 
tioned where they happened, the rest of the world could have no 
grounds of unbelief But their woi-k was not to end here. They 
were to testify of Christ, also, throughout Judea, among the despised 
Samaritans, and then to the uttermost parts of the earth. Thus did 
the apostles. They preached Christ, and him crucified, in sight of 
the hill upon which he was crucified, at an early day founded a church 
in Samaria, (chap, viii, 6-15,) and then scattered themselves through- 
out the world. It is our duty to be Avitnesses unto Jesus : 

" What we have felt and seen, 
With confidence to tell ; 
And publish to tlie sons of men 
The signs infallible." 

By our sympathies, prayers, and contributions, if wc do not give our- 
selves personally to the work, we should seek to spread the knowledge 
of the Messiah to earth's remotest bounds. The word ^apTvpec, wit- 
nesses, confessors, has been applied to those holy men who suffered the 
loss of life for Christ's sake. They are termed martyrs because they 
testified of Christ, or witnessed to the truth of his religion, with their 
blood ; by their deaths they confessed that he was the only Saviour. 

9. And ichen he had spolcen these things, &c.] (See Notes on the Gos- 
pels, A'ol. iv, p. 507.) In the notes upon St. Mark's account of the 
ascension, the satisfactory character of this event is noticed. It did 
not transpire in the darkness of the night ; Jesus did not secretly take 
himself away. In the light of broad day, while their senses were 
bright and active, as thc}^ were conversing together — in the body that 
he had borne while on the earth, bearing the marks of his sufferings — 
before the fastened gaze of his disciples, he began to ascend. They 
saio him rise until, in the region of the clovids, he was veiled from 
their eyes ; or perhaps, as on the mount, a luminous cloud descended 
and enveloped him as he arose. " This event was exceedingly im- 
portant, because, 1st. It was a confirmation of the truth of the Chris- 
1* 



10 



NOTES OJ? THE ACTS. 



10 And while they looked steadfastly toward heaven as li« 
went up^ behold, two men stood by them in white apparel ; 

11 Which also said, Ye men of Galilee, why stand ye gazing 
tip into heaven ? this same Jesus which is taken up from you 
into heaven, shall so come in like manner as ye have seen him 
go into heaven. 



tian religion, 2d, It enabled the apostles to state distinctly tcJiere the 
Saviom- was, and est once directed their affections and their thoughts 
away fi-om the earth, and opened their eyes on the glory of the scheme 
of religion they were to establish. If their Saviour were in keaveny 
it settled the question about the nature of his kingdom. It was clear 
that it was not designed to be a temporal kingdom," — Baknes. 

10. Steadfastly] Attentively — continually. Two men] Angels in 
human form. In this form these heavenly visitants usually mani- 
fested themselves to those whom they visited at God's command. 
This form would be most likely to calm the fears that such a visitant 
must inspire, and would be the most grateful to the hitman vision. 
(See Matt, xxviii, 2; Luke xxiv, 4.) In white apparel] Emblemati- 
cal of their purity. Thus it is said of the faithful members of the 
church in Sardis : " They shall walk with me in white." Eev. iii, 4. 
John beheld a "multitude, which no man could number, of all na- 
tions, and kindreds, and people, and tongues, standing before the 
throne, and before the Lamb, clothed with white robes, and palms in 
their hands.'* Rev. vii, 9. 

11. Ye men of Galilee] The apostles had been residents of Galilee — 
f the northern province of Palestine in the time of Christ— before Jestts 

called them. Why stand ye] This question might have been asked 
by the angels in order to call the abstracted attention of the apostles 
to themselves, and secure their belief in a more important event than 
the one they were witnessing. There might have been a little cen- 
sure in it, as if they would say, " Why look so astonished, so sorrow- 
ful, so ovenvhelmed ? Did you not believe him when he said, ' I must 
go to my Father,' and ' It is expedient that I go away V If you love 
him now, keep his commandments, and witness for him in Jerusalem 
and to the ends of the earth." " We may see from this that it is not 
our duty to stand in idleness, and to gaze toward heaven. We, as 
well as the apostles, have a great work to do, and we should actively 
engage in it without delay." Shall so come in like tnanner] That is, he 
shall come suddenly and personally, appearing clearly to all. and de- 
scending in a luminous and heavenly cloud. Our Lord foretold this 
second coming to judge the world before his death. Matt, xxvi, 64: 
"Hereafter shall ye see the Son of man sitting on the right hand of 



NOTES ON THE ACTS. 



11 



12 Then returned they unto Jerusalem, from the mount called 
Olivet, which is from Jerusalem a sabbath-day's journey. 

IS And when they were come in, they went up into an upper 
room, where abode both Peter, and James, and John, and An- 



power, and coming in the clouds of heaven." In 2 Thess. i, 7, 8, we 
are told that " the Lord Jesus will be revealed from heaven, with his 
mighty angels, in flaming fire." How important, " seeing we look for 
such things, to be diligent, that we may be found of him in peace, 
without spot, and blameless !" 

12. The mount called Olivet] The Mount of Olives. (See Long- 
king's Notes on the Gospels, vol. iii, p. 32; vol. iv, p. 8.) A sabbath- 
day's journey] " A sabbath-day's journey was the distance beyond which 
the ' traditions of the elders ' made it unlawful for a Jew to travel on 
the sabbath day. The distance was two thousand cubits from any 
town or city," or about two-thirds of a mile. Journeying on the sab- 
bath was strictly forbidden to the Jews; and the prohibition in Ex- 
odus xvi, 29, "Let no man go out of his place on the seventh day," 
they understood as an injunction not to remove from the town, or 
place of their habitation, e:rcep< for the distance of two thousand cu- 
bits ; which space was allowed by the Rabbins because of the two 
thousand cubits measured out on each side from the cities of the Le- 
vites, (Num. xxxv, 5,) and also the two thousand cubits left between 
the ark and the people. Josh, iii, 4. This, however, was a tradition 
of the elders, and not a law of God. While they openly broke God's 
laws, they most scrupulously kept these traditions. Whoever trans- 
gressed this precept was punished with stripes. " It should be observed, 
however, that the rule only applies to distances from a town ; for, 
whatever was the extent of a town, a person might walk to any dis- 
tance within its limits without transgression. Thus, in London, (for 
the regulation is still rigidly enforced,) Jews often go a very consider- 
able distance, on the sabbath day, to and from their synagogues." — 
Eng. Pic. Bible. " Olivet was but Jive furlongs from Jerusalem, and 
Bethany was fifteen. The first region, or tract, of Mount Olivet, 
which was called Bethany^ was distant from the city a sabbath-day's 
journey, or seven furlongs and a half. — When, therefore, our Lord came 
to the place where these two tracts touched each other, he there as- 
cended, which place was distant from Jerusalem a sabbath-day's jour- 
ney, as St. Luke here remarks." — Dr. Clarke. 

13. And when they were come in] To Jemsalem. Into an upper room] 
Some have supposed, from what is stated in St. Luke's Gospel, name- 
ly, that when they returned from the Mount of Olives they were con- 
tinmlly in the temple, praising and blessing God, that the upper room 



12 



NOTES ON THE ACTS. 



drew, Philip, and Thomas, Bartholomew, and Matthew, James 
the son of Aipheus, and Simon Zelotes, and Judas the brother of 
James. 

14 These all continued with one accord in prayer and suppli- 
cation, with the women, and Mary the mother of Jesus, and 
with his brethren. 



referred to was one of the upper rooms in the com*ts of the temple. 
But this expression may mean no more than that they passed their 
time principally in the temple, and were engaged continually in acts 
of worship. It was common, among the Jews, to have a large upper 
room devoted to rehgious purposes, where they read and conversed 
upon the law, attended to their social prayers, and celebrated the pass- 
over. In such a room Christ and his disciples partook of the last 
supper ; and in a room of this character, probably in the third story, 
Paul preached when Eutychus fell out of the window upon the pave- 
ment beneath. The room referred to was probably such an one as 
is above described, in the house where Peter and the other apostles 
resided. At a later date " the early Christians were accustomed to 
assemble in some convenient upper room, set apart for the purpose." 
James the son of Aipheus] Called James the Less, to distinguish him 
from the other James, who was the brother of John and son of Zebe- 
dee. " Aipheus is believed to be the same as Cleophas, mentioned, 
in John xix, 25, as the husband of Mary, who was sister to our Lord's 
mother. ( Compai-e Mark xv, 40, where Mary is called the mother of 
James the Less.) This James, therefore, and his brother Judas, or 
Jude, were own cousins to Jesus." Simon Zelotes] Called, in Matt. 
X, 4, Simon the Canaanite, or, as it should be spelt, Cananite; the two 
appellations, the first Greek, the last Hebrew, referring to the same 
thing. " In the age of Christ and the ajiostles there was, among the 
Jews, an extensive association of private individuals, who undertook 
to maintain the purity of the national religion by inflicting punish- 
ment, without the form of trial, on all Jews who should violate their 
sacred institutions. They declared themselves impelled by more than 
human zeal." — Ripley. Simon was, as his suraames signify, proba- 
bly a member of this association before he became a disciple of Christ. 

14. These all continued] They persevered in their prayers — were 
united in their object — praying for the fulfillment of the " promise 
of the Father." They made this their chief and constant employment, 
waiting in patient expectation for the blessing of the Comforter. 
With the women] Those, perhaps, who had followed Jesus from Galilee. 
Matt, xxvii, 55. The wives of some of the apostles and disciples might 
have been also included. It is known that at least Peter was mamed. 



NOTES ON THE ACTS. 



13 



15 And in those days Peter stood up in the midst of the dis- 
ciples, and said, (the number of the names together were about 
a hundred and twenty,) 

16 Men a7id brethren, this scripture must needs have been 
fulfilled, which the Holy Ghost by the mouth of David spake 



Matt, viii, 14. And Mary the mother of Jesus\ " Here is the last time," 
says Whitby, " that we have any mention of this blessed mother. Of 
the story of her ascension into heaven, as held by the Komanists, St. 
Luke says nothing, because he knew nothing of it ; that idle tale be- 
ing the invention of later ages from apocryphal writings and vain 
revelations." If it had been the intention of the Bible that divine 
worship should be paid to the Virgin Mary, as do the Eomanists to 
this day, how strange that she should receive so slight a notice from 
the apostles ; and that none of them, or of the early disciples, ren- 
dered it to her. And loith his brethren] The near relatives of our Lord, 
who, although they did not at first believe in him, afterward were 
converted and became his disciples. John vii, 3-5. 

15. In those days] Between the ascension and the day of Pentecost, 
while they were engaged in united prayer and devotion. The number 
of names] The number of persons. Eev. iii, 4. About a hundred and 
twenty] That is, this number were assembled in this upper room ; for 
the Avhole number of disciples at this time was much larger than this, 
our Lord having manifested himself to five hundred at once. 1 Cor. 
XV, 6. 

1 6. Men and brethren] The conjunction is not in the original, which 
literally and more expressively reads, men, brethren ; the first term be- 
ing a token of respect, the latter of affection. This scripture] Name- 
ly, the passage quoted in the twentieth verse. Must needs have been 
fulfilled] That is, all the prophecies of holy writ must be fulfilled, 
yet the divine Being compelled no one of those engaged in these 
transactions to do as they did ; they acting voluntarily, according to 
their own free choice fulfilled what the divine mind saw would trans- 
pire at such times. Thus, inspired prophets foretold that Jesus Avould 
be betrayed, and put to a painful death ; but this by no means com- 
pelled Judas, or any other persons, to act the guilty parts they did in 
the scene. They followed the purposes of their own depraved hearts ; 
and so oppressed, as we shall see, was Judas with the crime he had 
committed, and the guilt that stained lus soul on account of it, that 
he brought upon himself an awful end. Which the Holy Ghost by the 
mouth of David] That is, David was inspired by the Holy Ghost when 
he wrote these words ; a strong assurance of the inspiration of the 
book of Psalms— although the lips of David uttered them, they were 



14 



NOTES ON THE ACTS. 



before concerning Judas, which was guide to them that took 
Jesus. 

1 7 For he was numbered with us, and had obtained part of 
this ministry. 

18 Now this man purchased a field with the reward of ini- 
quity ; and falling headlong, he bui-st asunder in the midst, and 



19 And it was known unto all the dwellers at Jerusalem ; in- 
dictated by the Holy Spirit. This inspiration the apostle Peter as- 
serts of all Scripture. 2 Peter i, 21. Which was guide] (See Matt. 

xxvi, 14-16 and 47-49.) 

17. For he was numbered with us] He was one of our number — one 
of the apostles. Had obtained part of this ministry] Had been appoint- 
ed to this office — was honored with a participation in its exalted duties 
and rewards. 

18. 19. These two verses should be read as if in a parenthesis ; for 
they are probably not the words of Peter, but an explanation thrown 
in by Luke, the inspired penman, serving to illustrate, and render the 
application of the prophecy more apparent. Luke, in his Gospel, 
had given no account of the end of Judas; he thus presents it here. 
This man purchased a Jield] That is, although Judas himself did not 
directly buy the field, yet the money given him for the betrayal of his 
Master being returned, the chief priests applied it to this purpose. 
(See Matt, xxvii, 6-8.) A man is often said to do a thing when he 
furnishes the 7neans, or gives the occasion for it. How miserable the 
end of this man ! He coveted wealth, and it proved his ruin. Says 
Lightfoot, in reference to this disposal of his money : " No such thing 
was in Judas' s intention when he bargained for his money. But Peter 
showeth the frait and profit of his wretched covetousness ; and how 
he, that thought to enlarge his resources, and to settle his habitation 
by such horrid means, came home by it with the contrary : his reve- 
nues to purchase land for others ; liis habitation to be desolate ; and 
himself to come to so sad an end." And falling headlong] In Matt. 

xxvii, 5, we are informed that Judas hanged himself Luke men- 
tions another particular in this dreadful scene. The rope, or the tree 
upon which he hung himself, probably broke, and he, falling head- 
long, burst asunder by the concussion. 

19. And it was known, &c.] These were not private, or secret occur- 
rences. Thei*e could be no deception here. The matter was gene- 
rally understood. These events did not happen in a comer. The 
beti-ayal of Jesus, the repentance of Judas, the purchase of the field, 
his awful end — all these were well knoAvn among the Jews. No one 
of the Jews of those days ever denied these facts. This may account 




NOTES ON THE ACTS. 



i5 



eomucli as that field is called m their proper tongue, Aceldama, 
that is to say, The field of blood. 

20 For it is written in the book of Psalms, Let his habitation 
be desolate, and let no man dwell therein : and, His bishopric 
let another take. 

21 Wherefore of these men which have companied with us, all 
the time that the Lord Jesus went in and out among us^ 

22 Beginning from the baptism of John, unto that same day 
that he was taken up from us, must one be ordained to be a 
witness with us of his resurrection. 

for the multitudes that came to the assemblies of the apostles, as on 
the day of Pentecost. In their proper tongue, Aceldama] That is, the 
language then spoken by the Jews. This was not the pure Hebrew, 
for this had ceased to be a spoken language since the captivity ; but 
a mixed language, styled the Syro-Chaldak. The word Acddama is 
compounded of two words of this dialect, and signifies, according to 
its translation, a fidd of blood. 

20. For it is written in the hook of Psalms] The apostle quotes two 
passages irom the Psalms ; the first is found in Psalm Ixix, 25 : " Let 
their habitation be desolate, and let none dwell in their tents ;" the 
second. Psalm cix, 8 : " Let another take his oflSce." Although these 
words were originally spoken against the enemies of David, yet they 
were peculiarly true of the enemy of him of whom David was a type. 
If in the latter Psalm, primarily, Doeg or Ahithophel, mortal enemies 
of David, were intended, still the Holy Spirit intended that it should 
have its fall completion in the betrayer of the son of David, and this 
intention was suggested to Peter by the same Spirit. Bishopric] Of- 
fice, or charge. 

21. Of these men which have companied with us] As it was thotight de- 
sirable to fill the vacated office of Judas, it seemed highly proper that 
one, who had been acquainted with the teachings, and an eye-witness 
of the miracles, of Jesus, should be appointed. Very probably one 
of the Seventy are referred to. Luke x, 1, 2. Went in and out among 
us] A phrase used to express great familiarity with all the acts of 
the Saviour, such as only a constant companion could have. 

22. Beginning from the baptism of John] Por there Christ's public life 
commenced, to that same day on which he was taken up into heaven. 
This was the last miraculous occurrence, and finished up the acts of 
the Saviour's life upon the earth. Must one he ordained] Chosen, or 
appointed. The term ordained, as now used, signifying a setting apart 
to a sacred office by established forms and ceremonies, conveys a 
wrong idea of the induction of Matthias into the apostleship; no 
ceremonies, or solemn ordination services, being used. The Greek 



16 



NOTES ON THE ACTS. 



23 And they appointed two, Josepli called Barsabas, who was 
surnamed Justus, and Matthias. 

24 And they prayed, and said, Thou, Lord, which knowest 
the hearts of all men, show whether of these two thou hast 
chosen, 



word here translated oi'dained, is simply the yerb to be. ]SIr. Wesley 
thus renders the yerse : " Beginning from the baptism of John, till the 
day he was taken up from us, one mvist be a witness with us of his 
resm-rection." Of his resurrection] As this was the gre^t unanswer- 
able argument in defense of the Christian religion. " They should 
bear testimony of this eyent in particular," say? Diodati, " because 
Christ's life was known by all men, but his resuiTection only by his 
apostles and disciples." 

23. And they appointed tvx)\ Nominated, or set up, two as candidates : 
two, probably, of nearly equal abilities, between whose qualifications 
for the office they could not themselves decide— upright, experienced, 
pious men. We can but note the exti-eme care and the prayerfnlness 
with which they discharged this solemn duty of setting one apart to 
the sacred functions of the ministiy. Joseph — Matthias] We know 
little more of these than what is mentioned m these yerses. Justus, 
the sm-name of Barsabas, is a Latin word signifying jW, upright, and 
may have been given hun for his noted integrity of character. 

24. A?id they prayed] A very praiseworthy and successful way of 
securing a good minister. They had used the means within their 
reach, exercised their judgment as far as possible, and then left the 
disposal of the matter to Unerring Wisdom. Tliou, Lord, which Jcnoiv- 
est the hearts of all men] They prayed to the Lord Jesus because the 
apostles were first chosen by him, were his apostles, and were to be 
his "wdtnesses ; and then they must ascribe to liim the knowledge of 
all hearts, which is the property of God alone. That the Saviour 
was here addressed in the words " Thou, Lord," &.c., and the at- 
tributes of God ascribed to him, may be seen fi-om the fact that 
Peter, immediately before this, (ver. 21, 22,j had used the term 
Lord, when he unquestionably referred to the Messiali. In the 
election of presbyters afterward in the churches, the apostles com- 
mended them " unto the Lord, in whom they beheved." Acts xiv. 23. 
That Lord undoubtedly was Christ. In the Revelation, the Saviour 
expressly assumes the title : " All the churches shall know that I am 
He which searcheth the reins and heaits." Upon this passage of 
Scripture alone we should be justified in oiFering up our prayers to 
Christ as ' our God, and our Lord as our only ]\Iediator, and our 
only Saviour." — Towksend. Show zcJiether of these two thou hast 



NOTES ON THE ACTS. 



17 



25 That he may take part of this ministry and apostleship, 
from which Judas by transgression fell, that he might go to his 
own place. 

2G And they gave forth their lots ; and the lot fell 

chosen] Manifest, by the disposing of the lots, which one of these thou 
dost approve, and divinely designate to fill the vacant apostleship. 

25. That he may take part of this ministry and apostleship] Assist, par- 
ticipate in the proper work of the apostle. As the word translated 
part signifies, take the lot, or portion of the ministry which Judas pre- 
viously occupied. From which Judas by transgression fell] Through 
his covetousness, and most -vvicked betrayal of his Lord, he fell from 
his office, his discipleship, from grace, and the hope of final salvation. 
That he might go to his own place] That which his crimes had deserved, 
and which he had chosen for himself, far from the other apostles, in 
the region of death. Doddridge remarks, upon this melancholy 
and awful end, " That his example, dreadful as it is, shows us at 
once that no dignity of office can secure men from sin ; and that, 
when they break through the solemn bonds of a remarkably high and 
eminent profession, they must expect a punishment proportionably 
signal." Dear reader, where is your place in the future world ? You 
are rapidly traveling toward it. In a very few days you wdl enter 
upon your immortal inheritance. 

" A point of time, a moment's space, 
Removes you to that heavenly place, 
Or shuts you up in hell." 

Have you a mansion in the skies 1 Can you truly say, 

" There is my house and portion fair, 
My treasure and my heart are there, 
And my abiding home ?" 

If not, you have no time to lose. It may be that eteraity, with its 
endless realities, is just ready to open upon you. Let the language 
of your heart be, — 

"My sole concern, my single care, 
To watch, and trern*)le, and prepare 
Against that fatal day 1" 

26. And they gave forth their lots] This manner of deciding special 
and important questions was in use among the Jews, because it seem- 
ed to leave these matters to the entire disposal of a divine providence. 
David divided the priests by lot. 1 Chron. xxiv, 5. The land of Ca- 
naan was thus divided. Joshua xiv, 2. The scape-goat was chosen in 
this manner. Lev. xvi, 8. And probably, from allusions in the Pro- 
verbs, lots were used in courts of justice in the days of Solomon. 



18 NOTES ON THE ACTS. 

upon MattMas ; and he was numbered with the eleven 
apostles. 

Prov. xvi, 33; xviii, 18. Grotius imagines their manner of casting 
lots on this occasion was thus : They put their lots — either stones, 
slips of wood, metal, or pieces of parchment — into two urns, one of 
which contained the names of Joseph and Matthias, and the other a 
blank and the word apostle. In drawing these out of the urns the 
blank came up with the name of Joseph, and the lot on which was 
written the word apostle came up with the name of Matthias. This 
being in answer to their prayers, they concluded that Matthias was 
the man whom the Lord had chosen to the apostleship. In the East, 
to this day, casting lots is practiced. Eoberts says : " In nearly all 
cases where reason cannot decide, or where the right of several claim- 
ants to one article has to be settled, recourse is had to the lot, which 
' causeth contentions to cease.' " And he ivas numbered with the eleven 
apostles] The word ti-anslated numbered is a compound Greek term, 
derived from a word signifying a pebble, or a small stone, and came 
to be used to express numeration, as stones or pebbles were used 
among the Greeks in balloting, for lots, and for counting. The ques- 
tion was to be decided by lot : they sought the blessing of God, and 
then drew the lot. Matthias was designated, and he immediately be- 
came, by previous an*angement, an apostle. Their number was now 
full. Christ had originally chosen twelve, having reference, perhaps, 
to the constitution of the Old Testament chm-ch, divided into twelve 
tribes ; and also to enable him to send them two and two, to be as- 
sistants and counselors of each other. We hear no more of Mat- 
thias. Where he labored and died we know not. 

No others, excepting Paul, were ever elected to fill this oflSce. He 
was especially and immediately called of God, in a miraculous man- 
ner, to be an apostle to the Gentiles. No following ministers have 
succeeded to the office and peculiar powers of the apostles. They 
were called, and set apart for a specific purpose, and endowed vrith 
miraculous powers, with no divine dhection to appoint successors to 
their immediate office. They differ fi-om all other ministers of the gospel, 

1. In a direct call and appointment to that peculiar office by Christ, 
personally. Gal. i, 1. 

2. They were taught by immediate revelation. Gal. i, 12. 

3. They were infallible teachers. Gal. i, 8, 12. 

4. They had a commission of universal authority. 2 Cor. x, 13, 16; 
Rom. i, 14, 16. 

5. And the power of working miracles, and of communicating this 
power. Acts viii, 14-19; xix, 6; 1 Tim. i, 6. 



NOTES ON THE ACTS. 



CHAPTER 11. 

1. The apostles filled with the Holy Ghost, and speaking diverse lan^ages, 
are admired by some, and derided by others. 14. Whom Peter disproving, and 
showing that the apostles spake by the power of the Holy Ghost, that Jesus 
was risen from the dead, ascended into heaven, had poured down the same 
Holy Ghost, and was the Messias, a man known to them to be approved of 
God by liis miracles, Avondevs, and signs, and not crucified without his deter- 
minate counsel and foreknowledge. 37. He baptizeth a great number that were 
converted. 41. Who afterward devoutly and charitably converse together ; the 
apostles working many miracles, and God daily increasing his church. 

AND when the day of, Pentecost was fully come, they were 
all with one accord in one place. 

1. And ivhen the day of Pentecost] This was one of the great annual 
feasts among the Jews, at which time all the adult males resorted to 
Jerusalem. Its name is derived from a Greek word signifying Jiftyj 
and it received this name from its being celebrated on the fiftieth day 
after the first day of unleavened bread, or of the passover. This feast 
is called, in the Old Testament, " the feast of weeks," on account of 
its being held seven weeks, or, according to the Hebrew phrase, a 
week of weeks, from the first day of the passover, which always com- 
menced on the sabbath. It was instituted by the following divine 
command : " And ye shall count unto yon from the morrow after the 
sabbath, from the day that ye brought the sheaf of the wave-offering j 
seven sabbaths shall be complete : even unto the morrow after the 
seventh sabbath shall ye number fifty days ; and ye shall oifer a new 
meat-oifering unto the Lord." Lev. xxiii, 15, 16. It is also called " the 
feast of harvest," Exod. xxiii, 16; that is, of the wheat harvest, the 
first-fruits of which were offered on this occasion, on which account 
it is called " the day of first-fruits." Num. xxviii, 26. The primary 
object of the festival was undoubtedly to thank God for the blessings 
of the season. In Deut. xxvi, 5-11, is given the beautiful form of 
thanksgiving which was appointed to be used on this occasion." The 
Eabbins entitle this feast " the day of the giving of the law," they 
believing and teaching, as do the modern Jews, that it was intended 
to commemorate that event, which took place, as they think, and with 
much probability, fifty days after their departure from Egy[:)t, and the 
celebration of the first passover. The Jewish sacrifices were, at first, 
acknowledged by fire from heaven, descending upon the holy altar ; 
and when Christ, the substance of these shadows, appeared, and laid 
his body upon the altar of the cross, for ever abolishing all other burnt- 
offerings, the apostles, who were the first priests and ministers by the 
side of this altar, and off'ered themselves as living sacrijices, were bless- 



20 NOTES ON THE ACTS. 

ed with the same token of divine approbation — ^fire fell from heaven 
and rested upon them. There was a peculiar propriety in the time 
when this extraordinary miracle transpired ; and the circumstances 
were of such a character as to prevent the possibility of fraud on 
the part of the apostles. In the first place, there were immense 
multitudes of Jews from all parts of the world, as well as from 
Palestine, assembled at Jerusalem at this time — probably between one 
and two millions. Only fifty days before they had crucified the Lord 
of glory, and their prejudices against him whom they esteemed an 
impostor would not be easily removed. During these days, our Sa- 
viour had arisen and ascended into heaven. The report of these ex- 
traordinary events would tend to collect together those who wei-e 
present dm-ing that memorable passover, and others, drawn by a strong 
curiosity. Our Lord took this period to exhibit his divine power 
and kingdom, by working a most extraordinary miracle before the 
eyes of those who had ^vitnessed his humiUation. By means of the 
vast number of strangers present at this time at Jerusalem, the news 
of this astonishing event could be spread all over the known world, 
and thus a way be opened for the preaching of the gospel of the king- 
dom in every direction. Was fully come] These words are thus trans- 
lated by Schmidt : " And when the time was fulfilled even up to the 
day of Pentecost." That is, the appointed day had come. These 
words are made emphatic, perhaps, to signify that this noted event 
did not transpire until after the multitudes had arrived to wait upon 
the feast, and the appi-opriate services had commenced. It did not 
transpire unobserved, or in a corner. It is supposed that this was the 
first day of the week, although it cannot be definitely proved, the Jews 
disagreeing among themselves. There is, if this is the case, and the 
probabilities are in favor of it, a great propriety in styling this day, " 
which is now the Christian sabbath, the "Lord's day." By his resur- 
rection, and by this baptism of the Holy Spirit, he has consecrated the 
day, and rendered it eminently holy in its character. They were all 
with one accord in one place\ By the all mentioned here, probabh^ not 
only the apostles, but the hundred and twenty spoken of in the pre- 
ceding chapter, (verse 15,) were meant. They had continxied together 
since the resurrection, united and harmonized by one great object, 
employing themselves in acts of devotion, and eai-nest prayer for the 
fulfillment of Christ's last promise of the Comforter. 

Who can tell the eff'ect of faithful, united prayer, Avhen poured out 
from the longing hearts of a band of Christian men and Avomen, all 
united, of one accord, in one place ? Will not Cln-ist be there 1 And 
the influences of the Comforter, will they be wanting on such an oc- 
casion? Let us learn the power and grandeur of united, believing 



NOTES ON THE ACTS. 



21 



2 And suddenly there came a sound from heaven, as of a 
rushing mighty wind, and it filled all the house where they 
were sitting. 

prayer. There are a variety of opinions concerning the place where 
they were assembled. From the intimation contained in the forty- 
sixth verse, some have thought an upper room of the temple was the 
scene of the miracle. It is hardly probable, however, that the malice 
of the Jews would have permitted the foUowei's of Christ, so soon 
after his crucifixion, to have assembled regularly, and in a body, in 
any room of the temple ; and it is more probable that some upper 
room in a private house near the temple had been set apart for reli- 
gious worship, and that here they met often and took sweet counsel 
together. 

2. And suddenly there came a sound from heaven] Although they were 
momentarily expecting some occurrence, yet this came upon them 
without warning ; it broke above them suddenly. The term sound 
may apply to any noise or report, as the sound of a trumpet ; in this 
case it Avas like a mighty ru.shing wind. There is no evidence that 
there was any wind, and this made the miracle more evident ; but a 
noise was heard resembling a wind-tornado more than anything else, 
but entirely supernatural. From heaven] Erom the upper regions — 
seeming to rush down fi-om the skies. Ordinary storms and winds 
sweep along horizontally or obliquely ; this seemed to beat directly 
down from above, serving to call their attention in that direction, 
prepare their minds for the event about to occur, and declare the 
divine Originator of it. 

It was thus God signified his presence, and his intention of com- 
municating with the children of Israel on Mount Sinai. The Holy 
Spirit chose this external evidence of his power and presence, and 
signified to their material senses, by the rushing sound of a tornado, 
his spiritual coming, that they might be prepared for his unseen offices 
upon their hearts. It is worthy of notice, that our Lord, when speak- 
ing of the work of the Spirit, in the new birth, to Nicodemus, likens 
it to the effects of the unseen wind, whose presence is only known 
by its sound and its eifects, John iii, 8 ; and Avhen he conveyed to 
the apostles the Holy Ghost, he breathed on them, John xx, 22; 
these figures presenting the best illustration of the character of the 
operations of the Spirit. Diodati remarks : By this wind the Holy 
Ghost is represented ; for, as it is not in the power of the whole world 
to hinder the wind from blowing, even so there is no power under 
heaven which can turn back the wind of God's Spirit, which is blown 
by the mouth of his ministers in the preaching of the gospel. It 



22 



NOTES ON THE ACTS. 



3 And there appeared unto them cloven tongues like as of 
fire, and it sat upon each of them. 

4 And they were all filled with the Holy Ghost, and began to 
speak with other tongues, as the Spirit gave them utterance. 



Jilled all the house where they toere sitting] Was distinctly heard in every 
part of the house. 

3. And there appeared unto them cloven tongues] In addition to the 
sense of hearing, another sense was addressed — that of seeing. The 
form of tongues appeared, resembling a flame, cloven^ or divided at 
the top, and sat upon each of them. This was an emblem of the 
gift about to be bestowed upon them — the power of speaking clearly, 
and so as to be understood, the languages of others, without having 
previously acquired them. The cloven tongues expressed the variety 
of these languages ; the ^re, the burning zeal with which they should 
speak, melting, purifying, and consuming, and the mighty etfect that 
should follow their preaching upon the hearts of their heai-ers. " Fire 
had always been considered by the Jews as an emblem of the visible 
presence of the Deity, the people of Israel (who were providentially 
present from every part of the civilized globe) now saw it descend in 
the form of cloven tongues upon the despised followers of the cioici- 
Ced Jesus. They saw it descend upon them on the anniversary of 
the same day, when the law, which was to bring them to Christ, was 
first delivered to them : nor could any outward form be more appro- 
priate or figurative to represent the gift and powers it was intended 
to convey." — Townsend. It is thought by some that the shape of 
the mitre worn by bishops was taken from the supposed form of these 
divided tongues, significant of their succeeding to the apostolic ofiice. 
But, unfortunately for this signification, the tongues of fire settled 
alike upon the heads of all the disciples present, as well as upon 
the apostles, thus placing the mitre alike upon the head of all the 
ministers of the word, and conveying no peculiar prerogatives. 

4. And they were all Jilled with the Holy Ghost] All that had preceded 
were but so many signs of the approach and presence of the Spirit. 
Now he comes himself The attention of the disciples had been 
arrested — their eyes were turned toward heaven — the tong-ues of fire 
sat upon them, and the Holy Ghost entered their hearts, filling them 
with unutterable delight, opening and quickening their spiritual 
vision, and leading them into all truth, according to Christ's pro- 
mise. 0, what a delightful and desirable state of mind to be in — to 
be filled with the Holy Ghost! And is not this, Christian friend, 
your privilege'? Eph. v, 18. And began to speak with other tongues] 
Commenced without any previous acquaintance or study to preach 



NOTES ON THE ACTS. 23 

5 And there were dwelling at Jerusalem Jews, devout men, 
out of every nation under heaven. ^ 

in other languages besides their own, as if these had been their native 
tongues. As the Spirit gave them utterance] This was all a miracle — 
an astonishing miracle. These languages — the most difficult of all 
studies — instead of being attained by long application, were imme- 
diately bestowed upon them by a divine gift. Under the baptism of 
the Holy Spirit, they presented the living truths that were then 
glowing in their hearts, in various tongues, they themselves under- 
standing as clearly the foreign accents of their own lips, as those 
astonished strangers did, who heard them speak in their native dia- 
lects. "A variety of opinions has been advanced respecting this 
miracle of Pentecost. The most rational, and the most general is, 
that the gift of tongues lasted during the ministry of the apostles ; 
and that, as soon as the purpose for which it was given was accom- 
plished, it was gradually vdthdrawn." There are perceptible reasons 
for this peculiar and astonishing miracle : 

1. It was important that the divine origin of the gospel, now that 
its Head was removed, should be publicly established by some un- 
questionable exhibition of divine power. What more convincing 
miracle could have been wrought 1 In the midst of strangers from 
every nation under the heavens, these humble, uneducated Galileans, 
are made at once, and with propriety, to hold converse with them 
all ; to speak so as to be understood, while the tempest without wind, 
and the flaming tongues, testified the origin of that power. 

2. It was important that the gospel should be spread at once over 
the civilized world. How could this be done ? It would have been 
more than enough labor for the whole life of the apostles to acquire 
these tongues, and to have become qualified to speak expertly in them, 
with sufficient clearness. While our Lord thus demonstrated his 
power and Godhead by the miracle, at the same time he fitted his 
servants with the indispensable qualifications for immediately preach- 
ing that gospel which was thus so clearly demonstrated, and for 
spreading, in every nation and tongue, the news of a Saviour who 
had died for the world. 

5. And there were dwelling at Jerusalem Jews] These were Jews who 
were born and resided in distant cities, and Jewish proselytes who 
had been converted through their instrumentality in the foreign 
Countries where they dwelt. They still preserved for Jerusalem, 
where were the temple and the sacrifices, the deepest affection ; and 
on the return of the great festivals, those whose wealth and circura- 
Btances would admit of it, would go up to attend upon the solemn 



24 



NOTES ON THE ACTS. 



6 Now when this was noised abroad, the multitude came to- 
gether, and were confounded, because that every man heard 
them speak in his own language. 

festivities. Being present at the Passover, and desiring also to 
attend the Pentecost, they had taken up a temporary residence in 
the city ; or ha-\dng accumulated sufficient property, had retaraed to 
the Holy City to sjDend the remnant of their days. The sacredness 
of the place ; for Jerusalem was the city that almighty God himself 
had designated as the seat of his worship — the services of the temple 
— the great and solemn feasts — and the prevailing expectation that 
the promised Messiah was about to appear, and would, of course, 
show himself in his temple — all combined to attract thousands, whose 
circumstances permitted it, to the city on these interesting occasions, 
and to render it a place ardently loved as a scene of residence. De- 
vout men] Upright, faithful Jews, attending to aU the precepts of the 
ceremonial law, pious, and exemplary in their lives ; Jews who, Hke 
Simeon, were waiting for the consolation of Israel, only delaying to 
have clear and decisive evidence that Jesus was the promised Mes- 
siah, to unite themselves with his followers. Out of every nation 
under heaven] This is to be understood as a general expression, con- 
veying an idea of the almost universal distribution of the Jewish 
people, throughout the nations of the earth, and the very large 
attendance upon this feast. It was calculated, at the time of the 
destruction of Jerusalem, which happened at the passover, that there 
were about thi*ee miUions of Jews within the walls of the city. At 
the time of the sacking of the city by Nebuchadnezzar, thousands 
were carried into captivity in the East, but a very small number of 
whom ever returned again. The rest remained in Assyria, and 
spread themselves throughout all the continent of Asia, so that there 
is scarcely a country in Asia, to this day, where the Jew, or evidences 
of his former presence are not to be found. The disturbances con- 
tinually happening in Palestine after the return of a portion of the 
Jews, drove off others into Egypt, and the cities of the Roman and 
Grecian empires, so that when all the different bodies were repre- 
sented at the great feasts, (and wherever the Jew wandered, he 
remembered Jerusalem and the passover,) it might with much 
propriety be said, that they were " out of every nation under 
heaven." , 

6. Now when this ivas noised abroad] The words in the original will 
admit of being thus translated : — " Now this sound or noise having 
been made." Referring to the sound as of a mighty rushing wind, 
which might have been heard generally in the city, or in the vicinity 



NOTES ON THE ACTS. 



25 



7 And they were all amazed, and marveled, saying one to 
another, Behold, are not all these which speak, Galileans ? 

8 And how hear we every man in our own tongue, wherein 
we were born ? 

9 Parthians, and Medes, and Elamites, and the dwellers in 



of the temple, which would have attracted the attention of the multi- 
tude, while the loud and unusually zealous addresses of the disciples 
would have called observation to the upper room, where they were 
worshiping. Or, it might be, that the report had soon spread through 
the city of the astonishing miracle of tongues with which the dis- 
ciples had just been endowed, and this would immediately have 
draAvn the excited crowds together. Were confounded] Overwhelmed 
— perplexed — astounded. It was an occurrence that they could not 
understand — a most unheard-of and unaccountable affah. Every 
man heard them speak in his own language] The multitude was com- 
posed of foreign Jews of almost every nation and tongue, and yet 
each one heard these Galilean Jews speak to him in his own native 
dialect. " We may naturally suppose that as soon as any person 
presented himself to one of these disciples, he, the disciple, was 
immediately enabled to address him in his own language, however 
various this had been from the Jewish or Galilean dialects." — 
Clarke. 

7. And they ivere all amazed and Diarveled] They were surprised 
beyond measure, and wondered within themselves what all these 
things meant. Behold^ are not all these which speak, Galileans ?] Most 
of the disciples were fi*om Galilee, the most northern province of the 
Holy La.nd. The tei-m is not here used, as it is sometimes, by way 
of reproach, but as matter of surprise, that natives of Galilee should 
so correctly and freely speak the languages of distant and foreign 
nations. 

8. How hear we every man, &c.] How is it possible, if these are 
Galileans, each of us speaking different tongues, that we hear them 
speak as if they were of the same nation ? These things are surprising 
in the extreme. In our own tongue, loherein we were born?] In our 
mother tongue — the first language we learned, the dialect spoken 
in our native land. 

9. Some have supposed that the enumeration of countries in verses 
9-11 is given by St. Luke, the historian, to exhibit the amazing 
greatness of the miracle, and is not the language of the multitude, 
and that they should be thrown into a parenthesis. There is, how- 
ever, no improbability in supposing that the crowd, sui-prised, num- 
bered over to each other the various dialects that they heard the 

2 



26 NOTES ON THE ACTS. 

Mesopotamia, and in Jadea, and Cappadocia, in Pontus, and 
Asia, 



^disciples speak as so many additional causes of wonder. "The list 
of names is so constructed as to lead a reader from east to west, and 
from north to south, or rather from a north-easterly point to the west 
and south. Beginning at Parthia, on the east, we are led to Pam- 
phylia, one. of the southern provinces of Asia Minor, thence, in a 
southern direction, to Egypt. Erom Egypt, the eye is turned in a 
western and noi-th-western direction to Gyrene and Kome. The list 
concludes by bringing into one \iew two regions -widely distant, and 
in a direction from west to east, namely, the Island of Crete, and the 
country of Arabia. In all these widely-distant countries and pro- 
vinces, Jews were found in great numbers." — Kipley. Parthians] 
Parthia, from which came these Parthian Jews, was situated on the south 
of the Caspian Sea, east of Media and Persia. Medes\ Media was also 
on the south of the Caspian, having the province of Parthia on the 
east, Armenia and Assyria on the west, and Persia on the south. 
Into the country of the Medes, the ten tribes, composing the kingdom 
of Israel, were transplanted in the Assyrian captivity by Tiglath- 
pileser and Shalmaneser. 1 Chron. v, 26; 2 Kings XA-ii, 6. Elam- 
ites] Elam, the eldest son of Shem, (Gen. x, 22,) settled in a country 
to the south of Media, and called it after his OAvn name — Elam. 
Projierly speaking, however, Elam denotes Elymais, a district of 
Persia, and it is sometimes applied to the whole of this empire by 
the prophets. The dwellers in Mesopotamia] Jews who resided in 
Mesopotamia — a country situated between the Tigris and Euphrates, 
sometimes called in Scrii^ture, Padan-aram — an extremely fertile 
province, now called Diarbeker. It was the home of Abraham 
before he journeyed into Canaan. In Judea] This simple term has 
been a matter of no small discussion among commentators. It has 
been supposed by some that allusion would not have been made to 
Judea, where they then were, in connection with these foreign lands. 
Some have thought it an adjective connected with Mesopotamia, dis- 
tinguishing the portion where the Jews resided by tlie title, Jewish 
Mesopotamia; others, that the word has been changed by mistake 
fi'om India or Lydia, or some similar name. It seems, however, to 
be a fruitless expense of time and learning. The original text is 
plain and forcible enough. How natural, while mentioning other 
and various tongues which the disciples spake, to notice the Judean, 
differing from them all, and even differing somewhat from their own 
native Galilean! Or, perhaps, they mentioned the varied tongues, 
as the disciples addressed the different hearers — ^now addressing a 



NOTES ON THE ACTS. 



27 



10 Phrygia, and Pamphylia, in Egypt, and in the parts of 
Libya about Cyrene, and strangers of Kome, Jews and prose- 
lytes, 



Parthian, then a Mede, and a Mesopotamian, in their peculiar dia- 
lect, and then turning to a Jew, addressing him in his own pure 
idiom. Dr. Bloomfield, however, in his valuable critical Comment- 
ary, strenuously asserts the corruption of the text, and supposes it 
to have been changed from Idumaea, the Greek name for the two 
countries being very similar. Cappadocia, Pontus] These were pro- 
vinces of Asia Minor, Pontus bordering upon the Black Sea, and 
Cappadocia being south of Pontus. In Asia] All the countries that 
have been mentioned were in Asia Proper ; but the term is often 
used in a more restricted sense, signifying the western portion of the 
continent, lying between the Black Sea, upon the north, and the 
Mediterranean, on the south, extending west to the Euphrates and 
Mount Taurus. This is called Asia Minor, or Asia the less, and 
was the scene of extensive labors on the part of the apostles. The 
term Asia is also still further limited, sometimes, to the region of 
Ionia, bordering on the JEgean Sea, and including also Phrygia, 
Mysia, Lydia, and Caria, of which Ephesus was the capital. This 
was called Pronconsular Asia, being under the government of a 
Eoman officer, who bore the title of proconsul. 

10. Phrygia, and Pamphylia] Phrygia is a large central division of 
Asia Minor, where were the cities Derbe, Lystra, Iconium, Laodicea, 
and Colosse, so famihar to the readers of Paul's Epistles. Pam- 
phylia was south of Phrygia, bordering on the Mediterranean. 
Egypt] Vast numbers of Jews had settled in Egypt, so that it is 
said they formed two-fifths of the inhabitants of the great city of 
Alexandria. Egypt is a country of Africa, situated in the north- 
eastern part, having the Mediterranean upon the north, Ethiopia on 
the south, the Eed Sea on the east, and Libya and the Great Desert 
upon the west ; it occupies the nan*ow valley of the Nile, extending 
six hundred miles in length, and about one hundred and twenty 
miles in breadth. In the parts of Libya] A province of Africa, west 
of Egypt, and bordering upon the Mediterranean on the north and 
the Great Desert on the south. Cyrme was a city of Libya, situated 
on the Mediterranean, in the north-western part. Strangers of 
Rome] Jews who were bom and resided in Rome, who were com- 
parative strangers in Jerusalem. Jews and proselytes] Both those 
who were Jews by descent and those who had been converted to the 
Jewish belief, and circumcised, from among the heathen or Gentile 
nations. 



28 



NOTES ON THE ACTS. 



11 Cretes and Arabians, we do hear tliem speak in our tongues 
the wonderful works of God. 

1 2 And they were all amazed, and were in doubt, saying one 
to another, What meaneth this ? 

13 Others mocking, said, These men are full of new wine. 



11. Cretes] Inhabitants of the Island of Crete in the Mediterranean. 
Arabians] Arabia was a vast country on the south of Palestine, 
having the Red Sea on the west, the Indian Ocean on the south, and 
the Persian Gulf on the east. The wonderful icorJcs of Gael] Or, as it 
may be translated, the great things of God. The disciples used this 
remarkable gift of tongues, under the direction of the Holy Spirit, 
in setting forth the great plan of salvation, which almighty God had 
provided in the death of his Son, and the great power of God exhibited 
in his miracles, his death, his resurrection, and ascension into glory. 
Being either Jews or proselytes, and acquainted with the prophecies, 
they could understand the apostles, in these matters, of which a mere 
heathen would have had no conception. 

12. Were in doubt] They were so much amazed as to be unable to 
form an opinion of the matter. They began to question each other, 
as would be natural, about the subject: " What meaneth this 

13. Others mocking] Many of those who had assembled on this 
occasion were devout and grave men, of a teachable spirit ; but with 
them, as in every rabble, were hasty and impetuous spirits, perhaps 
the inhabitants of Jerusalem, who detested and reviled the sect whose 
leader they had crucified — these, unawed by the stupendous miracle, 
or to drive away the convictions of their minds, cried out against 
them, and strove to excite derogatory suspicions. These men are full 
of new ivine] By this, not newly-made wine is meant, but wine that 
has preserved its freshness and sweetness. Pentecost occurred in 
June, while the first vintage was not gathered until August. But 
the term used, con-esponds with the expression sweet loine. The 
ancients had various ways of preserving this quality in their wines, 
and these wines became highly intoxicating. It tasted like musk, 
and was sometimes preserved by being kept in a cool situation. It 
was highly esteemed by the ancients as a morning dravight. On 
this thanksgiving feast wine would have been used by the Jews ; and 
they throw out the suspicion that these Gahleans had made too free 
with then- cups. 

It is not rare that religious interest is attributed to such low and 
unworthy causes. The Christian is not of the ivorld; his emotions 
and affections they cannot understand — ^he is to them as a madman 
or an impostor ; but " wisdom is justified of her children." It seems 



I 



NOTES ON THE ACTS. 29 

14 But Peter, standing up with the eleven, lifted up his voice, 
and said unto them. Ye men of Judea, and all ye that dwell at 
Jerusalem, be this known unto you, and hearken to my words : 

15 For these are not drunken, as ye suppose, seeing it is hut 
the third hour of the day. 



singular that any should imagine, or suggest even, as a clumsy sub- 
terfuge, that languages could be correctly spoken through the influ- 
ence of wine ; but Lightfoot conjectures, that those who said this 
were not foreign Jews, but the native Jews, men of Judea, who, not 
undei-standing what the apostles spake in other languages than their 
own, imagined that (as drunken men are wont to do) they only 
babbled some foolish and unintelligible gibberish. 

14. But Peier^ standing up with the eleven] They probably spoke by 
turns, not all at once, at least after Peter commenced this public dis- 
course. Lifted up his voice] Spake audibly, impressively, with a bold 
tone. Ye men of Judea, and all ye that dwell at Jerusalem] By the term 
dwell, is here meant, sojourning, tarrying, remaining for a time, re- 
ferring to the Jews who had come from distant cities, and were re- 
siding in Jerusalem during the feasts. Two classes — the home-bom 
and foreign Jews—were present, and both of these the apostle ad- 
dresses. Be this known unto you] Receive this explanation of this 
surprising event. 

15. For these are not drunken, &c.] The audience that heard this ad- 
dress could not but feel the force of the apostle's defense, however at 
first sight it may not clearly appear to one unacquainted with Jewish 
customs. It was now but the third hour, or nine o'clock in the 
morning, the stated hour of morning prayers in the temple, previous 
to which the Jews rarely ever eat or drank ; " and we learn," says 
Kitto, " equally from Josephus and the Talmudists, that, at their 
festivals, the Jews seldom indulged either in eating or drinking till 
the sacrifices were offered and the oblations made: and as these 
were numerous on such occasions, a practical abstinence until about 
noon was the consequence. This, perhaps, gives greater force to St. 
Peter's reference to the time of the day, as rendering the calumny 
the more incredible." How unwilling men are to attribute religious 
aiFections to the true cause ! They Vv'ill close then eyes to reason and 
unmistaken facts, and find a subterfuge in idle, unreasonable, and 
calumnious assertion. The power is of Beelzebub, or the people 
are crazy, or under strong animal excitement, or drunk — anything 
but admit the clearly evident work of the divine Spirit, exhibited in 
its powerful impressions and mox'e wonderful effects. How often are 
these remarks justified when a vicinity is blessed with a gracio^is 



so 



NOTES ON THE ACTS. 



16 But this is that which was spoken by the prophet Joel, 

1 7 And it shall come to pass in the last days, saith God, I will 
pour out of my Spirit upon all flesh : and your sons and your 



revival ! These things are hidden from the " wise and prudent " in 
their own eyes, and revealed unto spiritual "babes." 

16. But this is that ichich ivas spoken hj the prophet Joel] This state 
of things is a fulfillment of Avhat was predicted seven hundred years 
before. As the audience Avere Jews, and acquainted with the pro- 
phecies, they would feel the force of this. The event was a mani- 
fest fulfillment of an allowed, inspired prophecy, at once justifying 
their exercises, and proving also the Messiahship of Jesus their 
Master. This prediction is found in Joel ii, 28. The traditions of 
the Jews, even, pointed out a remarkable outpouring of the Spirit 
in the days of the Messiah; the argument, therefore, was unan- 
swerable. 

17. And it shall come to pass in the last days, &c.] Erom tlie seven- 
teenth to the twenty-first verse the prophecy of Joel is quoted, not in 
the exact words of the prophet himself, but in language containing 
the same thoughts in substance. Luke, as Avell as Joel, was inspired, 
and under the inspiration of the Spirit he states the meaning and in- 
tention of this prophecy, now fulfilled. Last days] In the days of the 
Messiah, for so the Jewish Rabbins understood the term ; or the in- 
spired penmen might have at the same time had reference to the last 
days of the Jewish polity. The term is often, in the Old Testament, 
used to express an event in the future ; as, for illustration, Jacob calls 
his sons and says to them, " Gather yourselves together, that I may 
tell you that wliich shall befall you in the last days ;" that is, in future 
years. So in Micah iv, 1 : " But in the last days (Heb. in after times) 
it shall come to pass that the mountain of the Lord's house," &c. The 
apostles refer often to the new dispensation under the same appella- 
tion. Other dispensations had been introductory to this ; this was 
the last. Thus we read, in Heb. i, 2, " God — hath in these last days 
spoken unto us by his Son ;" in 1 Peter i, 20, Ave are assured that 
Christ "Avas manifested in these last times Avhile in HebrcAvs the 
same period is entitled the end of the ivorld — Heb. ix, 26 : " Noav once 
in the end of the icorld hath Christ appeared to put aAA^ay sin." This 
vieAv of the subject Avill throAV much light upon passages Avhich have 
caused tlie sincere, but Aveak -minded and ignorant, to stumble, and 
draAv false inferences from the Scriptui*es of truth in reference to the 
final end of the Avorld. / ivill pour out qf my Spirit] In Joel it says, 
" I Avill pour out my Spirit." I Avill pour out a portion of my Spirit. 
The language is significant of the abundance, the extraordinary 



NOTES ON THE ACTS. 



31 



daughters shall prophesy, and your young men shall see visions, 
and your old men shall dream dreams : 

measure, of the Spirit, Avhich should be, as it were, poured out like 
water. By Spii-it is here meant the third person of the blessed Trin- 
ity — the Holy Spirit, or the Comforter, as he is styled and promised 
by Christ. The office of the Holy Spirit is, to convict of sin : " And 
when he is come he will reprove the world of sin, and of right- 
eousness, and of judgment," John xvi, 8 ; — to convert : " Jesus an- 
swered, Verily, verily, I say unto thee. Except a man be born of Ava- 
ter, and of the Spirit, he cannot enter into the kingdom of God," 
John iii, 5 ; — to guide : " Howbeit, when he, the Spirit of truth, is 
come, he will guide you into all truth." John xvi, 13. The creator 
of all the graces of holiness in the heart : " But the fruit of the Spirit is 
love, peace, joy, long-suffering," &c. The spread and success of the 
gospel is attributed to the Spirit : " Until the Spirit be poured out 
upon us from on high, and the wilderness be a fruitful field, and the 
fruitful field be counted for a forest," &c. Isa. xxxii, 15, 18. Miracu- 
lous gifts, also, are attributed to the Spirit. 1 Cor. xii, 4, 10. These 
effects were accomplished at this time. The Spirit was poured out, 
thousands were pricked to the heart and converted, while the disci- 
ples were endued with miraculous gifts. What could these humble, 
uneducated, and naturally fearful men, have accomplished without 
divine aid ? What did they not accomplish thus assisted ! Upon all 
flesh] In the latter days the blessings of the Spirit were not to be 
restricted to any particular people or nation, but to be bestoAved upon 
all ; — Jews and Gentiles, bond and free, male and female, old and 
young. Peter himself did not yet so fully comprehend the import 
and force of this prophecy as afterward. Shall prophesy] The word 
here does not mean the foretelling of future events, but the proclaim- 
ing and teaching of the truth of the gospel, under the direct influence, 
and accompanied with the power, of the Holy Ghost, as the prophets 
were when they foretold future events. Young men — see visions^ old 
men — dream dreams] Signifying the abundance of spiritual communi- 
cations that God would make to his children in the latter days. In 
this way he had often appeared to his servants of old. He appeared 
to Abraham in many visions, to Jacob in a dream. So, also, he after- 
ward appeared to Stephen in a glorious vision, to the apostle Paul, 
to Ananias, informing him of Paul's conversion, and to the prayerful 
centurion ; Avhile he appeared to Peter in a trance, and sent him 
to the Gentiles, and in a dream he directed Paul to preach in 
Macedonia. Gen. xv, 1; xxviii, 12; Acts vii, 56; ix, 3, 10; 
X, 3, 10. 



32 



NOTES ON THE ACTS. 



1 8 And on my servants, and on my handmaidens, I will pour 
out in those days of my Spirit ; and they shall prophesy : 

19 And I will show wonders in heaven above, and signs in the 
earth beneath ; blood, and fire, and vapor of smoke. 



18. And on my servants^ and — handmaidens] lu this multiplication 
of classes and persons, the universal distribution of the influences of 
the Spirit is signified : it should be restricted to none. These terms 
are often used to express the lowest conditions in life, but they should 
not be shut out from the blessings of the great salvation. As the 
Jews asserted that the spirit of prophecy never rested upon a poor 
man, these words are quoted to show that, under the gospel dispen- 
sation, the poor have the gospel preached unto them. 

19, 20. The apostle continues to quote from the prophecy of Joel. 
Upon this Dr. Bloomfield remarks : " Ei-om these verses, we are only 
to infer that the events here predicted will take place at the times of 
the Messiah ; but whether they are to be referred to the Jirst advent 
of our Lord, at the desti'uction of Jerusalem, or his second^ at the day 
of judgment, commentators are not agreed. They are exactly paral- 
lel to, and admit of, nay, perhaps require, the same mode of explica- 
tion as Matt, xxiv, 29 ; Luke xxi, 25." Peter certainly could not 
mean to say that all these wonders transpired on the day of Pente- 
.cost ; and great constraint must be placed upon the language here, 
and in the parallel passages, to narrow their full meaning down to the 
simple destruction of Jerusalem. That temble event, preceded and 
attended by fearful portents and meteoric signs, may have been a 
symbol, a shadowing forth of the great and ten-ible day of the Lord, 
but not the full fulfillment of these prophecies. Mr. Barnes thus ex- 
presses the time referred to in these passages : These things would 
all " occur under that indefinite period called ' the last days,' the days 
of the Messiah, and before that day was closed by the great day of 
the Lord." I ivill shoiv iconders, &c.] In the original, " I will give 
signs — prodigies, startling portents in the skies, and fearful earth- 
quakes and eruptions in the earth. Blood] An emblem of war and 
slaughter. Fire] Of spreading devastation. Vapoi- of smoke] Avery 
graphic and expressive symbol, completing the picture of destniction 
— the smoke of the ruin curtaining the scene of desolation. 

We are assured by the Jewish historian, who certainly had no de- 
sire to corroborate the testimony of the evangelists, that frightful 
portents terrified, and ineffectually wai-ned, the Jews of their ap- 
proaching ruin. A meteor, like a flaming sword, and a fiery comet, 
hung over the city for a year. A light shone upon the temple and 
altar in the night as if it had been noonday. The massive gates of 



NOTES ON THE ACTS. S3 

_ 20 The sun shall be turned into darkness, and tlie moon 

into blood, before that great and notable day of the Lord 
come. 



the temple opened without hands ; and a yoice was heard from the 
most holy place, saying, " Let us depart from hence !" The admoni- 
tions of Jesus, the son of Ananus, were heard, who cried, during the 
long period of seven years, " Wo ! wo ! to Jerusalem, its temple and 
people !" Visions, thundcrings and lightnings, and dreadful earth- 
quakes, also added to the fearful character of these portentous days. 
The Jews were in continual war, before the fatal siege, with their 
neighbors. Anarchy, civil war, bloodshed, and awful confusion, made 
up the history of every day. 

20. The sun shall be turned into darkness^ and the moon into blood] Fear- 
ful and awful figures of wide-spreading and terrible desolations. 
Reference may be had to the general confusion and material changes 
in the earth, and perhaps in the solar system, before the ushering in 
of the final day of judgment ; or if, as it is commonly supposed, the 
great heavenly bodies are symbols of government, civil and ecclesi- 
astical, the confusion of kingdoms, overthrow of kings, and destruc- 
tion of religious systems, may be portended by these startling repre- 
sentations- The language is so framed as to convey the idea that 
unutterable wo must be expected by those who do not become fol- 
lowers of the Messiah ; and this idea is applicable to all, whether 
Grentiles or Jews, whether of one period or another. In all probabili- 
ty, the Holy Spirit, by the mouth of Peter, intended to excite in the 
minds of the Jews apprehensions of divine wrath to be endured by 
them, and especially by the inhabitants of Jerusalem and Judea, 
should they persist in rejecting Jesus as the promised Messiah. Their 
^ity and nation would be terribly overthrown, and their political state 
come to an end. Unless they repented they would perish, Luke xiii, 
3, 5 ; and their doom, as a city and as a nation, would be a sad re- 
presentation of the hopeless misery in which they would find them- 
selves in the eternal world. Before that great and notable day of the 
Lord come] A day notable for the visitation of Avrath and judgment 
upon the enemies of God, and therefore terrible, as Joel describes the 
day. This was to be the end of the series — the awful summing up 
of all the prodigies and calamities. It was to be a time when the 
Saviour should make an evident display of his power and majesty. 
This he did when he fulfilled his own prophecies at the destniction 
of Jerusalem, and this he will do again at the end of the world. The 
frightful carnage, sacking, and burning of Jerusalem, but faintly illus- 
trated that more fearful day of the Lord, when the Lord himself shall 
2* 



34 



NOTES ON THE ACTS. 



21 And it shall come to pass, tliat whosoever shall call on the 
name of the Lord, shall be saved. 



descend from heaven with a shout, with the voice of the archangel, 
and with the trump of God. 

21. Whosoever shall call on the name of the Lord shall be saved] By 
calhng upon the name of the Lord is meant earnest and penitent sup- 
plication for the forgiveness of sin, a devotion of the heart to him, 
and an obedience to his commands in our lives. It is expressive of 
devout, prayerful piety. The name of the Lord is a Hebraism, signi- 
fying the same as the Lord himself. As the apostle continually uses 
the term Lord in speaking of our Saviour, he undoubtedly refers to 
him by the appellation here, and thus presents him as a proper object 
of worship, exercising the divine prerogative of bestowing pardon and 
securing salvation. Verse 36. Shall be saved] As refeiTing to the ca- 
lamities impending over the Jewish nation, this salvation should be 
temporal. A belief in the gospel of Christ, and an obedience to its 
doctrines, would be their only and their certain security against these 
awful judgm ents. The histoiy of these events justifies the assurance 
of the apostle. Not a Christian lost his life at the destruction of Je- 
rusalem. Warned by the signs Christ had foretold, they fled in a 
body to a small city on the other side of the Jordan, and there re- 
mained unharmed, while the millions of unhappy Jews miserably 
perished, consumed by famine or the sword. Eeferring to the second 
coming of our Lord to judge the world, it signifies that spiritual and 
eternal salvation which those who call upon the Lord, who devoutly 
rely upon his atoning mercy, obeying his divine commands, shall ex- 
perience in that a-svful hour when the elements are melted with the 
fervent heat, and all the dead are raised to stand before their Judge. 

It is as true now, as when it was first utteredjoy Peter, that " who- 
soever shall call upon the name of the Lord shall be saA'ed." Who- 
soever shall come, like the publican, humbled and broken-hearted, 
convicted of his sins, and feeling his indispensable need of pardon 
through the merits of Christ, crying out in sincerity, " God be merci- 
ful to me, a sinner," shall be, like him, justified : all his past sins for- 
given, and he saved from the guilt, power, and dominion of sin ; and, 
if faithful, unto death, be everlastingly saved in heaven. How simple 
the terms of salvation ! The youngest reader of this volume can per- 
form them. What excuse can any one have if unforgiven Avhen he 
stands before Christ in judgment ? 0 how much wiser to cry to the 
Saviour of mankind noiv for mercy, while he can and will forgive, 
than to cry out in vain, in that temble day, for the rocks and moun- 
tains to cover you from the awful presence of the oiFended Judge ! 



NOTES ON THE ACTS. 



35 



9,2 Ye men of Israel, hear these words ; Jesus of Nazareth, a 
man approved of God among you by miracles, and wonders, and 

22. The apostle has thus opened the way to his important theme 
hy meeting their objections, arising from the astonishing miracle 
performed, proving clearly that such an event was spoken of and fore- 
told by the prophets, in connection Avith the coming of the Messiah ; 
while, at the same time, these extraordinary circumstances were to be 
the precursors of the most fearful calamities, from which they could 
only be saved by calling upon the name of the Saviour, the Christ 
appointed of God. Ye men of Israel] A most conciliating and hon- 
orable appellation ; the name having been bestowed upon their father 
Jacob on a peculiai-ly interesting occasion, (Gen. xxxii, 28,) and sig- 
nificant of God's peculiar regard for them as a nation, for their fa- 
ther's sake. Jesus of Nazareth] Our Lord was best known by this 
appellation ; at first given by Avay of reproach, from his residence in 
the small and ill-reputed town of the same name, and afterward be- 
coming his distinguishing and most common appellative. Approved 
of God] Manifestly receiving the approbation of God, while profess- 
ing to be the Messiah, by miraculous testimonials. Miracles^ wonders^ 
and signs] " The first of these words properly means the displays of 
power which Jesus made; the second, the unusual or remarkable 
events which attended him ; the third, the signs or proofs that he was 
from God. Together, they denote the array^ or series of remarkable 
works — raising the dead, healing the sick, &c., which shoAved that 
Jesus was sent from God. The proof which they furnished that he 
was from God Avas this : that God would not confer such power on 
an impostor, and that, therefore, he was what he pretended to be." — 
Barnes. God did hy him in the midst of you] Peter is noAV proving 
that Jesus of Nazareth Avas the anointed Messiah, sent of God ; and 
he speaks with propriety of the works he perfoi-med in his official ca- 
pacity as being wrought by God. he being commissioned and sent 
forth by the Father. Thus our Saviour attributes his miracles to the 
operation of the Father (John v, 36) and to his OAvn poAver indiscrimi- 
nately, (John ii, 11,) because, as he says of himself, "He that hath 
seen me hath seen the Father : Believest thou not that I am in the 
Father, and the Father in me !" This official relation of the Son of 
God to the Father, and the essential unity and equality of the Son 
with the Father, is beautifully set forth by the apostle in the first and 
second chapters of his Epistle to the Hebrews. As ye yourselves also 
know] Here is an incidental proof of the authenticity of the Christian 
history by the apostle. These mighty acts were not done in a comer ; 
they were not covered and excluded from the public eye. The apos- 



36 NOTES ON THE ACTS. 

signs, wMcli God did hj him in the midst of you, as ye your- 
selves also know : 
23 Him, being delivered by the determinate counsel and fore- 



ties appealed to their o^Yn personal acquaintance with the facts to 
which he alluded. He had no fear of being contradicted. As inimi- 
cal as the multitude felt toward Christ and his disciples, they dared 
not dispute the miracles he wrought, hut attempted to attribute them 
to the devil or to wine. 

23. Him, being delivered] Delivered into your hands (God permit- 
ting it according to his divine will and purpose) by Judas, by you 
dehvered into the hands of the Eoman governor, and by him, through 
your malice, delivered up to die the cruel death of the cross. By the 
determinate counsel] By the definite, and consequently immutable, de- 
tei-mination of the divine mind. Thus oiu- Saviour, in speaking of 
his approaching deatli, says : " And truly the Son of man goeth as it 
was determined." Luke xxii, 22. The sufferings and the death of 
Christ were the greatest stumbling-blocks in the way of the worldly 
and prejudiced Jews (who were looking for a mighty and invincible 
temporal prince) to the reception of the humble, meek, suffering, and 
dying Lamb of God. They could not conceive of the Son of God 
being overcome by his enemies and delivered up to death ; thus they 
cried out to him when he was crucified, " Let Christ, the king of Israel, 
descend now from the cross, that we may see and believe ;" — " He saved 
others, himself he cannot save." The object of the apostle is, to assure 
them that all this was a part of his mission ; that none of these things 
were unexpected ; that for this very pm*pose the Son of God came 
into the world — to suffer and die, the just for the unjust. " The apos- 
tle here," says Mr. Wesley, " anticipates an objection : Wliy did God 
suffer such a person to be so treated 1 Did he not know what wicked 
men intended to do ; and had he not power to prevent it ? Yea, he 
knew all that those wicked men intended to do, and he had power to 
blast all their designs in a moment. But he did not exert that power 
because he ' so loved the world ;' because it was ' the determined coun- 
sel' of his love to redeem mankind from eternal death, by the death 
of his only-begotten Son." And foreknowledge of God] This is that 
faculty of the almighty mind by which he has a perfect knowledge 
of all coming events. God knew that such would be the sufferings 
of his Son ; that he would be i-ejected by the Jews, betrayed by his 
apostle, delivered up by the council, and hurried to death by the mul- 
titude. There was no xmforeseen occm*rence, no disappointment, in 
reference to the reception of Christ upon the earth ; it was all known 
in the counsels of heaven. Christ himself foresaw it when he came 



NOTES ON THE ACTS. 37 

knowledge of God, ye have taken, and by wicked hands have 
crucified and slain : 



to do the will of his Father. At^d by wicked hands have crucified and 
slain] Now the apostle charges the guilt of this transaction upon 
themselves. Having proved that the death of Christ, so far from 
militating against his Messiahship, was an essential and intended part 
of it, he now dislodges them from any hiding place beneath the divine 
counsel and will of God, and fastens upon them the stain of the cruel 
and bloody event. They, as their own consciences testified, had acted 
voluntarily in the whole matter. They had followed the bent of their 
own blinded and inflamed passions, by no means intending to accom- 
plish the divine intention, but, if possible, to subvert it; but in thus 
doing they had actually, and of their ovna accord, accomphshed the 
merciful purpose of God. Thus was their guilt unmitigated. There 
was no compelling force, but their own unsanctified wills led them to 
these deeds. Without any intention of accomplishing good, they 
had wrought a most horrible crime, and their souls were now stained 
with blood. Some have rendered the words translated by wicked hands, 
" by the hands of sinners ;" that is, the Gentiles, referring to the Ro- 
mans, who were the immediate executioners of Christ ; but the com- 
mon acceptation of the passage seems preferable. The crucifixion 
might have been permitted by the Roman governor, and accomplished 
by the Roman executioner ; but it was at the unappeased importunity 
of the Jews. He washed his hands of the crime, while they cried 
out, " His blood be upon us and upon our children." " The purpose 
or decree of God, respecting any conduct of men, does not destroy 
their free agency and accountability in regard to that conduct ; for it 
is an element in human nature that men act according to their own 
choice. They are at liberty, so far as the Creator's interference with 
their power of choice is concerned, to act or not to act ; and when, in 
their actions, they do what God has predicted or pui-posed, they do 
it because they choose to do it. They feel that, in their daily course 
of conduct, they are acting or are not acting, both as to ordinary 
matters and as to their spiritual conceras, according to their own 
choice ; not compelled by any external power which they cannot re- 
sist. Whether the action they perform is good or bad, it is a volun- 
tary one. Wherever a moral quality belongs to the conduct, so that 
it may be denominated right or ivrong, men may act or not act, or do 
something else if they choose." This is illustrated by the case of the 
king of Assyria, who, while fulfilling God's purpose, had no intention 
of it himself. God intended him as a scourge of his people, but he 
followed his own ambitious inclinations. 



38 



NOTES ON THE ACTS. 



24 Wlioin God hath raised up, having loosed the pains of 
death: because it was not possible that he should be holden 
of it. 

25 For David speaketh concerning him, I foresaw the Lord 
always before my face ; for he is on my right hand, that I should 
not be moved : 



24. Whom God hath raised up] The same divine purpose that de- 
creed his death, purposed and accomplished his resurrection. This 
great event must remove from their minds every possible idea of 
weakness and unworthiuess arising from his sufferings and death. 
Had he been an impostor, the grave would not have given him up 
until the judgment day, when he should receive the deserts of his 
sins. His resurrection clearly proved his Messiahship, Having 
loosed the pains of death] Some suppose that reference is had in 
this expression to the penal agonies that preceded the death of 
our Lord, when he was " exceedingly sorrowful," and when he cried 
out, " My God, my God, why hast thou forsaken me from which 
the Father finally loosed him, when, at his death, he said, " It is 
finished." Most commentators are of the opinion, that the Greek 
word translated pains should be translated bonds ; and that reference 
is had to the situation of the dead, and of Christ in the grave, as if 
bound down under the chains of death, and restrained fi'om rising 
again to life. In the resurrection of Christ God loosed, dissolved 
these bonds, and let the captive of death go free. Dr. Bloomfield, 
however, defends the common rendering, and substitutes removed 
for loosed — he removed the power of death over him ; the term pains 
of death meaning simply death itself, connected as it is, in the minds 
of most, with ideas of terror and sorrow. Because it was not possible 
that he should be holden of it] " Inasmuch as He had life in liimself, 
(John V, 26,) and was the ' Prince of life.' " The word translated im- 
possible Scott explains as " impossible consistently with the dignity 
of his person, the nature of his undertaking, the perfecting of his 
work, the pui-pose of God, and the predictions of Scripture." 

25. For David speaketh concerning hi7n] With reference to him, that 
is, Christ. The prophecy of David referring to the resurrection of 
our Lord, that Peter now quotes, is contained in Psalm xvi, 8-11. 
Commentators hold different opinions concerning this Psalm, as to 
whether it referred wholly to our Lord, or had a primary reference , 
to David. Inspiration, however, by the pen of St. Luke, settles its 
proper application upon Christ, even if it first applied to David. The 
former application of it, (to Christ,) says Bloomfield, "if secondary 
in order, is primary in importance. It should seem that David spoke 



NOTES ON THE ACTS. 



39 



26 Therefore did my heart rejoice, and my tongue was glad ; 
moreover also, my flesh shall rest in hope : 

in the person of the Messiah." I foresaw the Lcn^ always before my 
face] The signification of the word translated foresaw, is, " to be so 
mindful of as to set always before us ;" implying such strong and 
abiding faith and affection in him, as to secure a continual sense of 
his presence. A state of mind is this most worthy of imitation. It 
will secure sincere humility, a proper spirit of dependency, a watch- 
ful walk, a calm and delightful repose upon the Almighty ann, and 
grace for every hour of need. For he is on my rigid hand, that I should 
not he moved] He is my supporter — defender. The language is sig- 
nificant of his nearness to God ; he was at hand, ready every moment 
to support him. It also expresses David's high regard for the Lord, 
the right hand being the place of honor : he exalted his Defender, 
and magnified his mercy. 2' hat I should not he moved] Agitated, dis- 
tracted — ^be not overwhelmed by danger, appalled by calamity, or 
overcome by temptation. Says the Psalmist in another place, " They 
that trust in the Lord shall be as Mount Zion, which cannot be re- 
moved, but abideth for ever." " He only is my rock and my salva- 
tion; he is my defense; I shall not be gi-eatly moved." Psalm 
exxv, 1 ; Ixii, 2. 

26. Therefore did my heart rejoice] A similar expression to, therefore 
did I rejoice — the heart, as the seat of the affections and emotions, 
being substituted in the place of the whole man. The Psalmist and 
the Saviour, here speaking for themselves, rejoiced in the immediate 
presence and continued support of God. And my tongue tvas glad] In 
the Hebrew psalm it is written, " My glory rejoiceth." The Septua- 
gint (Greek) translation of the Old Testament Scriptures, which was 
used by the apostles and the Jews generally, translating it, "My 
tongue." The idea is much the same in both eases, namely, that of 
lively hope, exalted honor, extreme joy, either heartfelt or expressed. 
Moreover, also, my flesh shall rest in hope] Expressive of the highest 
confidence in a glorious resurrection, my flesh — ^my body — shall rest — 
shall repose, shall sleep — not be dissipated or corrupted ; in hope, in 
desire, and certain expectation of again arising. The language is 
expressive of certainty rather than possibility, of expectation rather 
than hope. This is the language of Clmst in reference to himself ; 
but how true of the Christian. He falls asleep in Jesus; his dust, 
unlike his Saviour's, may mingle with the earth, or be dissolved in 
the waters ; but he gives his body to its grave in confident expecta- 
tion of a coming day, when coiTuption shall put on incorruption, and 
mortal immortahty. 



40 



NOTES ON THE ACTS. 



27 Because thou yn\t not leave my soul in hell, neither wilt 
thou suffer thy Holy One to see corruption. 

27. Because thou wilt not leave my soul in hell] In hades — the state of 
separate spirits — the state of the dead, as distinguished from that of 
the living — the invisible world. But it does not appear that ever our 
Lord went into hell. His soul, when it was separated from the body, 
did not go thither, but to paradise. Luke xxiii, 43. The meaning is, 
" Thou mlt not leave my soul in its separate state." — Wesley. " The 
Greek word hades con-esponds with the Hebrew sheol, which latter 
word, in Gen. xxxvii, 35; xlii, 38, is rendered, in our version, 
'grave,' but in other passages, as in Isa. xiv, 9; Jer. v, 14; Job 
xxvi, 6, ' hell.' This place the Hebrews thought to be a scene of 
thick darkness, (Job x, 21, 22,) where the spirits of those that de- 
parted this life had an existence devoid of thought and sensation. 
In it are valleys (Prov. ix, 18) and gates, Isa. xxxviii, 10; and the 
wicked descend to it, while yet alive, by the openings of the earth. 
Num. xvi, 20-33. The etymology is uncertain; various opinions 
have been offered : but they are all unsatisfactory, 

" Both sheol, in the Old, and hades, in the New Testament, are fre- 
quently employed to express the state of the dead in its most com- 
prehensive point of view, including the grave as the invisible resi- 
dence of the body, and the world of spirits as the invisible abode of 
the soul ; but at other times they are used either of the one or the 
other taken separately. Sheol is often improperly rendered ' hell ' 
in our version, the instances being comparatively few in which the 
word has the accessory signification of the place of punishment. 
That the Hebrews understood something beyond the grave, by the 
term sheol, is evident from the circumstance that the usual name for 
the interment of the human body is Jcebei: It was in sheol that the 
aged patriarch Jacob expected to meet his deceased son, (Genesis 
xxxix, 35,) into Avhich the fathers had entered, and whither their 
posterity were removed at death, to join their society. Gen. xxv, 8 ; 
XXXV, 29 ; xlix, 29 ; Deut. xxxii, 50. In all these passages the 
being ' gathered to one's people,' is spoken of as something distinct 
from mere burial ; and, indeed, in the cases of Abraham and Moses, 
it is obvious that in such a sense no phrase can be more incongruous, 
since the former had no people in the cave of Machpelah, Sarah 
being the only individual who had as yet been bm-ied in it ; and of 
the g-rave of the latter, the children of Israel were profoundly igno- 
rant. It has been remarked that hades, and its corresponding He- 
brew word sheol, are always singular, in meaning, as well as in form, 
while the word keber (grave, tomb) is often given in the plui'al. The 



NOTES ON THE ACTS. 



41 



28 Thou hast made known to me the ways of life ; thou shalt 
make me full of joy with thy countenance. 

former never admit the possessive pronouns, being the receptacle of 
all the dead, and, therefore, incapable of appropriation to individuals ; 
the latter frequently does." — Bih. Cydopcedia. This being the usual 
meaning of the terai, namely, a dark, unkno"\vn existence, into which 
spirits entered after death, it might with propriety, at times, be 
applied to the situation of the wicked dead, in particular before the 
judgment, and be invested with fearful terrors, as at other times re- 
ferred also to the righteous as a scene of happy reunion with the de- 
parted, as in Psa. ix, 17, "The wicked shall be turned into hell." 
Prov. xxiii, 14, "Thou shalt beat him with the rod, and deliver his 
soul from hell," while Abraham and Moses are "gathered to their 
fathers " in this state. The meaning here is simply, a state of sepa- 
rate being from the living — thou wilt not leave me among the dead, 
in the world of spirits. " It is from this passage, and, perhaps, aided 
by two others, (Eom. x, 7, and 1 Pet. iii, 19,) that the doctidne origi- 
nated, that Christ ' descended,' as it is expressed in the creed, ' into 
hellf and many have invented strange opinions about his going 
among the lost spirits. The doctrine of the Eoman Catholic Church 
has been, that he went to purgatoi~y to deliver the spirits confined 
there. But if the interpretation now given be correct, then it will 
follow, 1. That nothing is affirmed here about the human soul of 
Christ after his death. That he went to the regions of the dead is 
implied, but nothing further. 2. It may be remarked that the Scrip- 
tures affirm nothing about the state of his soul in that time which 
intervened between his death and resui-rection. The only intima- 
tion which occurs on the subject is such as to leave us to suppose 
that he was in a state of happiness. To the dying thief Jesus said, 
' This day shalt thou be with me in paradise.' Luke xxiii, 43.— When 
Jesus died, he said, ' It is finished ;' and he doubtless meant by that, 
that his sufferings and toils for man's redemption were at an end." — > 
Barnes. Neither wilt thou suffer thine Holy One to see corruption] Je- 
sus, the Messiah, expressive of the close and tender relation existing 
between him and the Pather, thine Holy One. This latter term may 
well apply to the Saviour ; he was conceived of the Holy Ghost, he 
was as a lamb without spot or blemish, guile was not found in his 
lip. Hcb. vii, 26. To see corruption] To suffer corruption. That is, 
thou wilt not permit my body to remain sufficiently long in the 
grave to corrupt or dissolve. 

28. Thou hast made known to me the ways of life] " Thou hast made 
known, that is, opened to me the paths of life, that is, the means of 



42 



NOTES ON THE ACTS. 



29 Men and brethren, let me freely speak unto you of the 
patriarch David, that he is both dead and buried, and his sepul- 
chre is with us unto this day. 



avoiding permanent death, and of attaining unto life." — Bloom- 
field. As referring to the Saviom*, simply meaning, thou wilt re- 
store me to life. As used by the Psalmist in reference to his views 
of the future, it may signify, Thou hast opened before me the path to 
everlasting life, to endless happiness ; life being often used to express 
a state of bliss — I shall not slumber in the grave, but still live. 
Thou shalt make me full of joy with thy countenance] Expressive of the 
fullness of joy which he anticipated as his portion when he should 
have finished his sacrifice, and sat down at the right hand of God. 
" Who, for the joy that was set before him," says the apostle, " en- 
dured the cross, despising the shame, and is set do-wn at the right 
hand of the throne of God." Heb. xii, 2. 

29. Having finished his quotation from the Psalms, he now pro- 
ceeds to apply it to Christ, anticipating and answering the objection, 
namely : David had reference to himself in these words, and not to 
another. Peter immediately exhibits the impossibility of a literal 
application to him, while it was evidently true of Jesus. Men and 
brethren] A most respectful foi*m of salutation. The object of the 
apostle was to obtain their confidence and candid hearing ; and he 
treats them, however enraged and malicious they might have been 
when he commenced his address, as men worthy of respect and as 
friends — and he gained his object. May not a good lesson in re- 
ference to the treatment of those who differ from us in opinion, and 
of all men, be learned from this ! Let me freely speak unto you of the 
patriarch David] David was a popular and beloved king ; and his 
memory to the Jews was like " ointment poured out." Peter refers 
to him with especial respect. The term patriarch is not ordinarily 
used except in reference to Abraham, Isaac, Jacob, and his sons; 
but as the head or founder of a race of kings, it was applied to David. 
" Permit me, however," he would say, to refer freely to well-known 
facts concerning him, although he was thus exalted, and so worthy 
of honor. He is about to show that this passage did not refer to 
David, but to another, and to appeal for proof to what might at first 
seem derogatory to his character. How wisely he prefaces his argu- 
ment ! He is both dead and buried] He had manifestly died, and was 
publicly buried. 1 Kings ii, 10. These were statements no one would 
question. His sepulchre is with us unto this day] An additional and con- 
firraatoi-y fact. There had certainly been no resurrection — his venerable 
and sacred dust still reposed m the tomb of the kings. His body must, 



NOTES ON THE ACTS. 



43 



30 Therefore being a prophet, and knowing that God had 
sworn with an oath to him, that of the fruit of his loins, accord- 
ing to the flesh, he would raise up Christ to sit on his throne ; 



therefore, have undergone corruption, and he was himself still in the 
world of spirits ; the application of the Psalm, therefore, could not 
have been to him. The tomb of David is noticed by Josephus : it 
would naturally be an object of sacred regard among the Jews ; and 
the tomb of the kings, near Jei-usalem, is still pointed out with much 
probability as the place where David and his royal sons were 
bm-ied. 

30. Therefore] As it could not refer to David, the question now is, 
Whom did David have in his mind Avhen he wrote the passage ? 
This Peter answei^s. Being a prophet] Divinely inspired to predict 
future events. God had sworn ivith an oath to kim] Had solemnly 
pledged himself to him^ — ^had sacredly decreed it. This promise was 
made to David by the Almighty through Nathan his prophet, and is 
contained in 2 Sam. vii, 11, 16. To it David refei^ in Psalm Ixxxix, 
35-37. The fndt of his loins, according to the flesh] His lineal de- 
scendants. After the flesh — according to his human nature — Christ 
Avas a descendant of David. Why should the clause, " according to 
the flesh," be introduced, if Jesus was but a man, and had not a 
higher nature, divine as well as human ? He would raise up Christ] 
David was divinely assured that from his posterity the Messiah, pro- 
mised to the patriarchs, should be born. Eom. i, 3; Matt, xxii, 
41-45. In the Psalm now quoted by the apostle, as well as in 
others, (Psalms xxii, Ixix,) David gives evidence of this expectation 
on his part, speaking clearly of Christ, and what should befall him. 
He ivoitid raise up Christ] So the Jews manifestly expected. The 
promise to David, though immediately referring to Solomon and 
his natural descendants, like the promise to the patriarchs, looked 
forward to a more exalted and spiritual seed ; and, as we have seen, 
David himself thus understood the promise, as being a reiteration of 
the great promise, first made to faithful Abraham, renewed to Isaac 
and Jacob, allotted to tlie royal tribe of Judah, and now narrowed 
down to the family of David. The lineal descent of kings had been 
broken up, his reigning sons liad ceased, yet the Jews were expect- 
ing, from among his descendants, tliat the long-looked for Messiah 
would soon be born, who shoidd reign gloriously in Jerasalem. (See 
Matt, xii, 23 ; xxi, 9.) To sit on his throne] David was king of God's 
chosen people; our Lord, the natm-al descendant of David, became 
king of spiritual Isi-ael. The government of David in succeeding 
years, according to the promises, was to be a universal rule, and an 



44 



NOTES ON THE ACTS. 



31 He seeing fhls before, spake of the resurrection of Christ, 
that his soul was not left in hell, jieither his flesh did see cor- 
ruption. 

32 This Jesus hath God raised up, whereof we all are wit- 
nesses. 



everlasting kingdom. Psa. Ixxxix, 35-37 ; Dan. ii, 44. This could 
only be accomplished by the spiritual reign of Christ in the hearts of 
his subjects. In this way did the Messiah succeed David, in that he 
received the empire of God's people, to reign in them for ever. Thus 
did the angel assure Mary, when the birth of Clu-ist was announced 
to her : " The Lord God shall give unto him the throne of his father 
David ^ and he shall reign over the house of Jacob for ever ; and of 
his kingdom there shall be no end." Lidce i, 32, 33. Our Lord assumed 
his right to the throne of David, though in a different manner from 
what was expected by the Jews. When before Pilate, and answer- 
ing his question, " Art thou a king, then 1" he said, " Thou sayest 
that I am a king. To this end was I born, and for this cause came 
I into the world, that I should bear witness unto the truth." Before 
this he had shown the reason of his rejection by those who were ex- 
pecting his coming : " Jesus answered, My kingdom is not of this 
world : if my kingdom were of this world, then would my servants 
fight, that I should not be delivered to the Jews : but now is my 
kingdom not from hence." John xviii, 36, 37. 

31. He] That is, David. Seeing this before] Through the inspira- 
tion of the Holy Ghost. Spake of the resuirection of Christ] Prophe- 
sied of it ; referred to it, and not to himself, in the Psalm quoted. 
Sis soul was not left in hdl] That is, the soul of the Messiali. (See 
notes on verse 27.] 

32. This Jesus] Peter now proceeds to show the particidar and 
perfect application of this prophecy to Jesus Christ. This same per- 
son, whom they had wickedl}^ slain, did answer all the points of the 
prophecy in his death and resurrection. Him God had raised from 
the dead. Whereof loe all are witnesses] The whole one hundred and 
twenty, who all of them undoubtedly had seen and com'ersed with 
Jesus, were ready to testify to the fact. Some commentators limit it 
to the apostles who were the appointed witnesses of this, and one of 
whose chief offices was to declare the resurrection, Acts i, 22; Luke 
xxiv, 48 ; and who Avere now, perhaps, standing with Peter, and as- 
senting to what he uttered. As, however, it is stated that, on one 
occasion, five hundred of his disciples at once saw him, (1 Cor. xv, 
4-7,) and as he appeared at many different times and different places, 
it is more than probable that all the disciples present had personally 



NOTES ON THE ACTS. 



45 



33 Therefore being by the right hand of God exalted, and 
having received of the Father the promise of the Holy Ghost, 
he hath shed forth this, which ye now see and hear. 

seen Mm since his resurrection. The value of their testimony de- 
pended, 1st. On their general probity — this was never disputed. 
2d. The number of the persons, and their opportunities of assuring 
themselves of the reality of the fact — they not only saw him, but 
heard him and even touched him. He was with them, and in differ- 
ent places, many days. They saw him in the daytime as well as at 
night, ate and conversed Avith him. 3d. From the fact that there was 
no sufficient reason for dishonesty. They lost everydiing, in a worldly 
point of view — property, honor, ease ; and even subjected themselves 
to the most fearful deaths rather than deny what they had stated. 
The idle story of the soldiers, suggested by the priests, that he was 
stolen away from the sepulchre, seems to have obtained so little 
credence, that not one otfers it as an objection to the fact stated 
by Peter. 

33. The apostle is now about to appeal to another fact as an at- 
testation of the resurrection of Christ. Having proved that the out- 
pouring of the Spirit, which they were now enjoying, was a prophetic 
promise connected with the coming and kingdom of Christ, he is 
prepared now to refer to this as an additional evidence of his resur- 
rection and ascension into heaven, and that he is the true Messiah, 
Therefore] Having proved his resurrection. Being by the right hand 
of God exalted] By the right hand of God is meant the power of God. 
Being exalted, or raised up by the mighty power of God, at his ascen- 
sion, to sit at his right hand ; raised from a state of humiliation to 
most exalted glory. Having received of the Father the promise of the 
Holy Ghost] This effusion, according to Joel, was to mark the intro- 
duction of Christ's reign, and this our Lord had promised them Avhen 
he should ascend to the Father, and had commanded them to wait 
for it in constant expectation. John xvi, 7 ; Acts i, 8. This promise, 
which the Father woidd fulfill in attestation of his Messiahship, (John 
xiv, 26 ; XV, 26,) had been on that day gloriously fulfilled. He hath 
shed forth t?iis] He had poured out this effusion of the Holy Spirit, 
this miraculous influence. Which ye noiv see and hear] Producing the 
extraordinary eflFects Avhich you now observe — the tongues of flame — 
the power of uttering and understanding foreign languages. All this 
is now directly traced to the same Jesus whom they had crucified upon 
the cross, but who was now evidently, from this unquestioned mira- 
cle, which prophets had foretold and he himself had promised, at 
God's right hand in heaven. 



46 NOTES ON THE ACTS. 

34 For David is not ascended into the heavens, but he saith 
himself, The Lord said unto my Lord, Sit thou on my right 
hand, 



34. " The apostle's argument is this : — That David speaketh con- 
cerning the Messiah (as cited verse 25 and following) is clear from 
Psalm X, 1, where he speaks of a Lord who was to be at God's right 
hand till all liis enemies were subdued. For that patriarch is not 
raised up from the dead, and 'ascended into the heavens' to God's 
right hand • therefore he must have spoken this of some other person, 
namely, of Jesus Christ, ' who had shed forth this which ye now see 
and hear.' " — IIolden. For David is not ascended into the heavens] He 
hath not arisen from the dead and ascended to the right hand of God, 
the final state of exalted glory. His remains are still T\dth us, and 
his spirit in the invisible world — the separate state. Mi\ Ripley, upon 
this verse, says : " This remark, concei'uing David's not being ascend- 
ed into the heavens, is of the same tenor with some other representa- 
tions of the Scriptures concerning the state of deceased righteous 
men." He then refers to the fact that the details of another world 
are not so minute as curiosity would desire, but sutficiently so to serve 
as warnings and incitements to present duty. He infers, however, 
from brief Scriptural hints, " a difference between the state of the 
righteous after the resurrection, and the state in which they are during 
the period between their death and the resurrection. This may, per- 
haps, be illustrated by the case of our Saviour. While he was on the 
cross, he said to the penitent robber, ' To-day shalt thou be with me 
in paradise.' Luke xxiii, 43. The soul of Jesus, then, and that of the 
penitent robber, went, immediately after death, to paradise — a holy 
and happy state ; but, after Jesus was risen from the dead, he said to 
Mary, 'I am not yet ascended to my Father.' John xx, 17. A dis- 
tinction seems to be made between the state to which he went imme- 
diately after death, and the state to which he was going after his re- 
surrection." This period is sometimes styled, to distinguish it, a 
separate state, from the separate existence of the soul while the body 
slumbers in the grave ; and the intermediate state, as intervening be- 
tween death and the resurrection. It must be, however, a state of 
actual bliss to the righteous, and of misery to the wicked. " It is to 
the righteous far superior to the earthly state, as their holiness is ren- 
dered complete and abiding, the seal is put upon their acceptance 
with God, and they have a fuller and a special enjoyment of the Sa- 
viour's presence." This is evident from the language of the apostle 
in 2 Cor. v, 6, 8 : " While we are at home in the body, we are absent 
from the Lord." " We are willing ratlier to be absent from the body, 



NOTES ON THE ACTS. 



47 



35 Until I make thy foes thy footstool. 

86 Therefore let all the house of Israel know assuredly, that 



and to be present with the Lord." This may also be inferred from 
our Lord's language, John xiv, 2, 3 : " I go to prepare a place for you ; 
and if I go and prepare a place for you, I will come again and receive 
you unto myself, that where I am, there ye may be also." " The 
state, then, on which the righteous enter at death is eminently a blessed 
state, to be in which, enjoying the presence of Christ, and associating 
with the spirits of just men made perfect, is far better than to be on 
earth, Phil, i, 23 ; yet it is inferior to that consummation of bliss and 
glory which awaits the righteous at the resun-ection of the body, and 
subsequently to the day of judgment. From this intermediate state 
the righteous are to come forth, at the resurrection, to assume their 
spiritual bodies, and to be admitted to the still higher and happier 
state, that may appropriately be called the heaven of endless and 
supreme glory ; and the wicked assume their bodies, and be consigned 
to their endless condition of wo." — Ripley. David had not yet left 
this state. Our Lord remained here a short time, but returned from 
it and ascended to the throne of God. But he saith himself] As re- 
corded in the 110th Psalm, 1st verse. The Lord] The original He- 
brew word is Jehovah, the name peculiarly appropriated to Almighty 
God, and for which the Jews had so much reverence that they never 
pronounced it ; but when they met it in reading the Scriptures they 
would use another appellation to express it — Adoni, Lord. When 
the term Jehovah is thus translated in our Bible, as in this case, small 
capitals are used. To my Lord] This is Adoiii, Lord, a term used by 
a servant when addressing his master, or a subject his king, and sig- 
nifying respect, reverence, submission. Christ is referred to by this 
title. Although a natural descendant of David, he calls him by this 
reverent title : " Jehovah says to him, whom I regard as Lord and 
Master," &c. Sit thou on my right hand] To be seated on the right 
hand is indicative of the highest honor. 

35. Until I make thy foes thy footstool] Allusion, in both of these last 
sentences, is had to the ancient custom of kings honoring deserving 
merit by seating the person upon their right hand, and expressing 
their triumph over their enemies by placing their feet upon their 
necks. This quotation from David, although repeated for another 
purpose, could not but have assured them of their certain destruction 
if they continued to be the enemies of the Son of David. 

36. Here the apostle draws his argument to a most pointed and 
cutting conclusion. Therefore] In view of these unanswerable facts. 
Let all the house of Israel] All the Jewish nation. Know assuredly] 



48 



NOTES ON THE ACTS. 



God hath made that same Jesus whom ye have crucified, both 
Lord and Christ. 

37 Now when they heard this, they were pricked in their 
heart, and said unto Peter and to the rest of the apostles, Men 
and brethren, what shall we do ? 

38 Then Peter said unto them, Repent, and be baptized every 



Be perfectly convinced. There can be no reasonable doubt. God 
hath made\ Hath constituted — appointed. That same Jesus] The 
identical one; the very same person who suffered at your hand. 
Both Lord and Christ] Both Master, King, Ruler, and Messiah, the 
appointed Redeemer of Israel : the very I^ing and glorious Saviour 
they had been long expecting, and whom, through their blindness and 
wickedness, they had rejected and slain. 

37. Now when they heard this] When they heard this solemn decla- 
ration, in connection with the overwhelming proof of the apostle's 
correctness. They were pricked in their hearts] " Were pierced at the 
heart." " The term signifies to he pricked through, and is used" in refer- 
ence to the emotions of violent grief or remorse, whether expressed in 
words or silent.'''' — Bloomfield. They were deeply convicted of 
guilt in the act they had done, and in their continued rejection of 
him — moved by fear of the threatened danger, and melted into con- 
trite sorrow in view of the sufferings of Jesus, Avhich they had caused. 
Men and brethren] Their views of the apostles have greatly changed. 
The mocker and blasphemer is changed to the broken-hearted in- 
quirer — the lion has become a lamb. They desire now, on their part, 
to propitiate the favor, and obtain the interest, of these followers of 
Jesus whom they had persecuted, hoping, perhaps, that their offenses 
may be pardoned through their intercessions. What shall we do ?] We 
acknowledge our sin. We are convinced that Jesus is the Messiah — the 
threatenings of God are impending over us. What can we do 1 How 
appropriate the cry ! How natural in the lips of the convicted sinner ! 

38. Repent] Thus did the apostle fulfill the instructions of our Lord 
just before his ascension, " that repentance and the remission of sins 
should be preached in his name among all nations, beginning at Jeru- 
salem.^^ They were now convicted of their sins, and the apostle directs 
them to a work which is to be immediately attended to — a sincere 
sorrow for their past conduct, and a breaking off from all their sinful 
courses. Scriptural repentance implies a deep and lasting sorrow 
on account of sin, a just sense of its demerit and heinousness, and a 
solemn and prayerful determination to cease from eveiy sinful act 
and live a life of holiness, accompanied with an humble reliance up- 
on the merciful promises of God in Christ Jesus for forgiveness. 



NOTES ON THE ACTS. 



49 



one of you in tlie name of Jesus Christ, for the remission of sins, 
and ye shall receive the gift of the Holy Ghost. 



1. This definition of repentance distinguishes it from mere convic- 
tion. Many are roused by the Holy Spirit, or some divine provi- 
dence, to a sense of their situation, are made conscious of their sins, 
and tremble in view of the consequences that must follow. They 
cry out, " What shall I do to be saved but still continue in the same 
forbidden practices — do not stop to hear or follow the directions of 
the Bible. 

2. It distinguishes it from the terror of a guilty conscience, pro- 
duced by the fear of immediate death. Bold and blaspheming 
sinners oftentimes, in an hour of extreme peril, perhaps on shipboard, 
in view of immediate shipAvreck and a watery grave, cry out in terri- 
ble agony, " Wliat shall I do to be saved 1" but when the danger is 
over, laugh at their former fears. They did not repent of their sins — 
had no adequate idea of their sinfulness, no real sorrow for them — 
still loved sin, but awfully feared hell and the consequences of their 
crimes — and when the pressure of this fear was removed, relapsed 
into their sins again. Are not many death-bed scenes of repentance of 
this nature ? 

3. It distingnishes it from presumption. Because God is merciful, 
and has prepared so wondrous a scheme of redemption, many con- 
clude that their sins will be ovei-looked ; that punishment Avill not be 
visited upon them ; that repentance consists in leaving off the more 
open transgressions of God's law ; and that, for lesser matters, God 
will not hold them strictly accountable. There is no deep, godly 
sorrow that needeth not to be repented of here, producing meet fruits 
of repentance. They presume, without reason, upon the very mercy 
to which they are continually doing despite, and upon which they are 
ever trampling. 

4. Erom merely sentimental repentance. Many talk of their sins, 
and are very free in acknowledging them. "Who is without his 
faults say they ; and " they do not hope to be better than their neigh- 
bors," They may sometimes even shed tears over their past conduct, 
and say many bitter things against themselves, and even make very 
many resolutions to reform, but there the matter ends. The reforma- 
tion may last a few days, and then their tears are dried. It may be, 
in a period of general religious interest, they are moved by the solici- 
tude of others, and sympathize with the prevailing spirit of penitence 
manifested around them — shedding tears, and commencing to seek 
Christ ; but these have no thorough view of the depravity of their 
own hearts, no idea of the exceeding sinfulness of sin ; they know 

3 



50 



NOTES ON THE ACTS. 



not what it is to be heai-t-broken and overwhelmed, in view of their 
ingratitude and the long forbearance of God. There is no sincere 
hatred to sin; no thorough reformation of habits, manners, and 
thoughts. There is not much depth of earth here, and the plant of 
grace soon withers away. 

5. Finally, this definition distinguishes true repentance from de- 
spair. Heart-broken, the true penitent still trusts in the divine word. 
Judas was conscious of sin, and overwhelmed by it ; but he dared not 
hope for forgiveness — he did not look to his betrayed Saviour for 
pardon — ^he despaired and died. The truly contrite, even while he 
cries out, with many tears and prayers, from a broken heart, " God 
be merciful to me, a sinner," at the same time believes that he " is 
faithful and just to forgive and to cleanse from unrighteousness." 
My friend, now reading this page, have you thus sincerely repented 
of your sin, and tnisted in Christ for pardon ? 

Be baptized every one of yoii] It was also Christ's final command to 
his disciples that they should go " and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost." This was to be the external badge of their admission into 
the chm-ch. By receiving baptism, they expressed their full belief in 
the Messiahship of Christ, and their submission to his gospel. The 
apostle thus exhorts them to repentance, and public acknowledgment 
of the change of their views and feelings, by the reception of the rite 
Christ had established. This is still binding upon all — a secret alle- 
giance to the Saviour is not sufficient •, and wliile the rite itself is not 
immediately connected with the salvation of the soul, nor indispensable 
to true faith, yet it may not be willfully neglected, nor a public profes- 
sion of religion, and a union with the visible church, without periling 
the highest interests of the soul. " For whosoever shall be ashamed 
of me, and of my icords, of him shall the Son of man be ashamed, 
when he shall come in his own glory, and in his Father's, and of the 
holy angels." Luke ix, 26. Baptism is the application of water, by 
a proper administrator, according to the institution of Chiist, and is 
sig-nificant of our need of purification, and emblematic of the office 
of the Holy Spirit, who alone can cleanse the heart. ( See Longking's 
Notes, vol. i, pp. 162, 198 ; iv, p. 504. See also Hibbard on Baptism, 
published at the Book Room.) In the name of Jesits Christ] Thus 
acknowledging yourselves to be his servants. In this way publicly 
take upon yourselves the profession of his gospel, and thus consecrate 
yourselves to his service. For the remission of sins] Of all their sins, 
as well as for the rejection of Christ. Remisison is the release or 
discharge from a debt, or the penalty of a crime : it also signifies 
pardon, forgiveness. All need this, for all are deeply in debt, and 



NOTES ON THE ACTS. 



51 



39 For the promise is unto you, and to your children, and to 
all that are afar off, even as many as the Lord our God shall call. 

have nothing to pay ; — ^have sinned, and cannot make atonement. There 
was nothing in baptism itself that could remit or wash away their sins 
— nothing but the divine mercy, through Christ, can accomplish this ; 
but by baptism these persons would express their willingness to accede 
to the terms of salvation by faith in Jesus, their reliance upon his 
power and promise, and their intended obedience to all his commands. 
Every one\ Must attend to this for himself ; the piety of the parents 
will not save the children, nor that of the children the parents. It is 
a personal matter between Almighty God and our own souls. How 
stands that great account 1 And ye shall receive the gift of the Holy 
Ghost] This does not here mean the power of worknig miracles, of 
speaking with tongues, for this was not bestowed upon all that were 
afar off^ in different ages and nations ; but rather the constant fruits 
of faith, even righteousness, peace, and joy in the Holy Ghost. 

39. For the promise] Their hearts being now broken, and prepared 
for encouragement, the apostle calls their attention again to the pro- 
mise of God, before referred to, by his seiwant Joel. It is unto you] 
Although you have crucified the Messiah, still, as Jews, the promise 
is especially directed to you. And to your children] The Spirit, ac- 
cording to Joel, was to be poured out upon their sons and upon then* 
daughters. The blessing confeiTcd upon Abraham was extended to 
his seed, and here the new covenant is made to embrace the succeed- 
ing generations in its bosom. Although this particular promise may 
not refer to children, as children, but rather to his descendants, and 
therefore may not be used as an argument in defense of infant bap- 
tism, (there being many others more definite and satisfactory,) still 
it must serve as an encouragement to parents and friends of the 
young to carefully train them in the nurture and admonition of the 
Lord, In our day, espec'allj" in the sabbath schools, the Holy Spirit 
has been eminently poured out upon our sons and daughters, giving 
signal tokens of God's approbation of these nurseries of the church, 
and preparing many faithful laborers in the vineyard of the Lord. 
To all that are afar off] " All men everywhere." Peter himself pro- 
bably did not understand the full force of the promise. His Jewish 
prejudices were not entirely desti'oyed. He might have supposed it 
referred to the scattered Jews among all nations, or that Gentile na- 
tions would become Jewish proselytes. Peter, however, soon under- 
stood the unrestricted nature of the promise. Acts x, 34, 35. Even 
as many as the Lord our God shall call] All whom God in his provi- 
dence, by his preached word, and Spirit, shall call to repentance and 



52 



NOTES ON THE ACTS. 



40 And with many other -words did he testify and exhort, 
saying, Save yourselves from this untoAvard generation. 

41 Then they that gladly received his word, were baptized : 
and the same day there were added unto them about three thou- 
sand souls. 



faith in Christ, and who shall obey the heavenly calling. God has 
sent this word to every nation and every creature, by an instrumenta- 
lity that he has appointed. It is our fault, and not the Lord's, that 
all have not heard the good news and glad tidings of salvation. 

40. Many other wcfi'ds] What is recorded of the sennon is probably 
only the outline — the course of the argument, wliich he closes by 
many tender and moving exhortations, and which, as not necessary 
for the full understanding of the history, the inspired penman omits. 
Testify] " Did he earnestly charge." He bore witness to the import- 
ant truth he had discussed, accumulated testimony. ExTiort] To im- 
press, to beseech, to implore. He pressed upon them the conclusions 
he had reached in his discourse. Save yourselves from this vntoward 
generation] Suffer yourselves to be saved, the only way of escape is 
opened. Escape for your lives — separate, ^vathdraw yourselves from the 
evil influences and multitude that surround you— leave them, if they 
will not come with you, to then* certain destruction, but save your 
own souls. Untoward generation] The word signifies perverse and 
wicked, by a metaphor taken from what is crooked, as opposed to 
straight. Wicked and peiwerse, to an a.^vfnl degree, had the Jews 
now become ; their cup of miquitj^ was almost full. 

Thus must we, if we would be saved, separate ourselves from sin- 
ners—leave our nearest friends behind, if need be, and follow Christ, 
personally and alone, if required, with decision and constancy ; and, 
by thus doing, we shaU be far more likely to save oiu: Mends also, 
than by an undecided and compromising course. 

41. Gladly received] Those that cheerfully submitted to the answer 
given by Peter to the question : " What shall >ve do ';" His icord] 
His teaching — instruction. Were baptized] Received the solemn 
rite at the hands of the apostles. The terms employed by Luke, in 
recording this event, caiTy the idea that they were all baptized at 
once, on the same day. Their conviction was instantaneous, their 
repentance immediate and sincere, their faith in Christ established, 
and who cotdd forbid water that these should not be baptized ? And 
the same day] In reference to the fact of this baptism transpiring at 
once, Mr. Baraes remarks :— " The discourse of Peter commenced 
at nine o'clock in the morning. Verse 1.5. How long it continued, 
it is not said ; but the ceremony of admitting them to the church, 



NOTES ON THE ACTS. 



53 



42 And they continued steadfastly in the apostles' doctrine 
and fellowship, and in breaking of bread, and in prayers. 

and of baptizing them, was evidently performed on the same day. 
The mode in which this is done is not mentioned ; but it is highly 
improbable that in the midst of the city of Jerusalem three thousand per- 
sons were wholly immersed in one day. The whole narrative sup- 
poses that it Avas all done in the city ; and yet there is no probability 
that there were conveniences there for immersing so many in a single 
day. Besides, in the ordinary way of administering baptism by 
immersion, it is difhcult to conceive that so many persons could have 
been immersed in so short a time. There is, indeed, here no positive 
proof that they were not immersed ; but the nan-ative is one of those 
incidental circumstances, often much more satisfactory than philo- 
logical discussion, that show the extreme improbability that all this 
was done by wholly immersing them in the water." Were added] 
To the one hundred and twenty. What a gloiious addition for one 
day and one sermon ! 0 for the power of the Holy Ghost to descend 
again upon the church ! Souls] A common expression for persons. 

42. Continued steadfastly] " They were intently engaged." None 
of them apostatized. They remained firm ; and in spite of all en- 
treaty, threats, or persecutions, held fast to the profession they had 
publicly made at their baptism. In the apostles'' doctrine] In the in- 
structions and truths they had received from the apostles. And fel- 
lowship] In the society of the apostles, the early church having per- 
liaps already organized itself They were united outwardly and 
spiritually; they had made a. public profession, and Avere, besides, 
joined in sympathy and Avarm affection in a closer bond of union, so 
that their enemies might well say of them, " See how these Christians 
loA-^e one another !" Breaking of bread] Some suppose this to refer to 
the celebration of the Lord's supper, but it cannot be definitely deter- 
mined. Dr. Bloomfield supposes it to refer to religious meals that 
they all partook in common — " a common participation of meals, 
taken in charitable communion and religious thankfulness, and fol- 
lowed by prayer;" and this he thinks confirmed by verse 46. Per- 
haps from these meals the first idea of the agapte or lovefeasts was 
suggested, and afterward introduced into the Christian church. The 
bread of the Jews being thin and hard, from the necessity of spread- 
ing it over the sides of the earthen oven to bake it, would be brittle, 
and could not have been easily cut. But the raaster of the feast, or 
head of the family, first broke the bread before it was distributed. 
In prayers] Where the Holy Spirit is, and a sound conversion, there 
will be a love for prayer : — 



54 



NOTES ON THE ACTS. 



43 And fear came upon every soul : and many wonders and 
signs were done by the apostles. 

44 And all that believed were together, and had all things 
common ; 



" Prayer is the Christian's vital breath, 
The Christian's native air; 
His passport at the gate of death, 
He enters heaven by prayer." 

The early Christians were well employed, — 

1. Hearing the word; 2. Sharing their substance; 3. Expressing 
their affection in pious meals, or at the table of the Lord ; and, 4. In 
constant prayer. 

" Ye difTrent sects who all declare, 
Lo I here is Christ, and Christ is there ! 
Your stronger proofs divinely give. 
And show me where the Christians live!" 

43. Fear came upon every soul] Wonder, amazement, and teiTor, 
settled upon the multitude. They had heard, and some )iad seen, 
the great miracles that occurred on the day of Pentecost ; the sermon 
of Peter, rehearsing tlie terriljle denunciations of the Lord against 
the rebellious Jews — the proofs of the Messiahship of Christ whom 
they had crucified — all combined to stun and overpower them. A 
reverential awe and trembling seized upon them. Every soid] Spread 
generally, affected all closes. Wonde7-s and signs] These had been 
promised by the Saviour. Mark xvi, 17. Extraordinary cures, indis- 
putable miracles, wonderful acts, the apostles, by the Holy Spkit, 
were enabled to perform in the name of Christ. 

44. And all that believed ivere together'] All that received Christ as 
the true Messiah, and their Saviour personally, were often together 
for social worship and consultation upon matters interesting to the 
young church. It does not mean that the whole three thousand 
lived in common, or continued meeting daily in the same place to 
worship, but that they formed a distinct society among themselves, 
and Avere united, meeting together in different bands, in the various 
parts of the city, and often conferring with each other. And had all 
things common] In Jerusalem, during the feast, all the houses were 
thrown open to accommodate strangei-s, Jews fi-om abroad ; nothing 
was charged, but all was free. The effect of grace upon the heart 
prompted the early Christians to acts of charity more noble even 
than this common custom recognized. As there was an unusual 
number of strangers in Jerusalem, who had tarried until Pentecost, 
and who now, having been converted to Christ, and bound by the 



NOTES ON THE ACTS. 



55 



45 And sold tlieir possessions and goods, and parted them to 
all men, as every man had need. 



tenderest ties to his church, still lingered within the Holy City, and 
desired to remain there ; the disciples, many of them voluntarily, who 
had property in the vicinity, sold portions or the whole of it, and gave 
the proceeds to be distributed among the necessitous cases, especially 
among the strangers now in Jerusalem. Says Dr. Bloomfield: — 
" Some of the rich sold their property in order to have more to give 
immediately to their poorer brethren ; but the money accruing from 
thence did not cease to be at their own disposal. This is plain from 
Acts iv, 32; v, 4; xii, 12. That all did not sell their property, is 
evident from the fact that there were soon afterward rich and poor 
among the Christians. (See Acts ix, 36; xi, 29; xx, 35; 1 Cor. 
xvi, 1.) This intercommunity of goods was probably very limited; 
the sale of pi'operty for distribution being far from general, and the 
distribution itself varying, though the rich, we must suppose for the 
most part, (influenced by the admonitions of our Lord, as enforced 
by the apostles,) regarded their wealth as held in trust for their fel- 
low-Christians. It is plain that this intercommunity of goods was 
voluntary, limited in operation, and prodiiced by the peculiar cir- 
cumstances of the infant church at Jerusalem, composed, as it was, 
in a great measure, of foreign Jews sojourning there, and detained by 
their natural wish of acquiring a thorough knowledge of that religion 
which they had adopted, and yet whose funds might, by their deten- 
tion so much longer than they expected, have fallen short, and thrown 
them on the charitable assistance of their richer brethren. As to the 
native Jews, the poorer converts were peculiarly objects of considera- 
tion to their richer brethren, since all charity from those who ad- 
hered to the Jewish religion would be denied them, and they would 
have scrupled to pai'take of the relics of the temple sacrifices, (which 
were distributed among the poor.) Nay, their means of supporting 
themselves might occasionally be taken from them by bigoted em- 
ployers or customers. Under these circumstances, no relief could be 
expected except from their Christian brethren." There is no evi- 
dence that a community of goods was ever enjoined by the apostles 
or practiced by the early Christians. The above was an act of 
voluntary charity, prompted by the religion of Jesus, and occasioned 
by the peculiar exigencies of the newly formed church. 

45. Sold their possessions, &c.] As far as was necessary. " The pas- 
sage does not mean that they sold all their possessions, or that they 
relinquished their title to all their pi'operty ; but that they so far re- 
garded all as common as to be willing to part with it if it was need- 



56 



NOTES ON THE ACTS. 



46 And they, continuing daily witli one accord in the temple, 
and breaking bread from house to house, did eat their meat with 
gladness and singleness of heart, 

47 Praising God, and having favor with all the people. And 



ful to supply the wants of others." — Barnes. Parted them to all 
7we?i] Distributed among all their poorer brethren as far, and as far 
only, as their necessities required. 

46. Continuing daily] At their stated hours. With one accord\ In 
delightful and pious harmony. In the, temple\ It was the custom of 
the Jewish Christians, while Jerusalem stood, to attend at the regular 
hours of prayer in the temple, at nine A. M. and three P. M. Acts 
iii, 1, Breaking bread from house to Jiouse] (See the note on verse 42.) 
Mr. "Wesley supposes it to have reference to the Lord's supper, and 
renders the passage, " Continuing daily in the Lord's supper, as did 
many of the churches for some ages." Did eat their meat] This seems 
to confirm the idea that pious, social meals are referred to in the 
preceding verse — eat their food — partook then- meals. With gladness 
and singleness of heart] A beautiful evidence of their sincerity and 
deep piety. Whether they ate or drank, they did all to the gloiy of 
God. They acknowledged, with pious joy, the goodness of God in 
all the creatm-es given, and ate not as the glutton or the epicure to 
jjamper, but to satisfy appedte. " They carried the same happy, 
holy temper, through all their common actions ; eating and working 
with the same spirit wherewith they prayed and received the Lord's 
supper." — Wesley. 

47. Praising God] Giving him tlianks, as the Source of all good, 
for every blessing. Rejoicing in the communications of his Spirit. 
Speaking of his divine power. Having favor with all the people] This 
does not mean with every class in Jerusalem, as it could not be true 
of the rulers, the priests, and their party. But with the multitude — 
with the common people, by their benevolent and pious hves, the 
simplicity and singleness of their habits and characters, they ob- 
tained a good reputation, and silenced all calumnies and slanderous 
reports. Sincere and unaffected piety will always command respect 
and attention, even on the part of opposers. And the Lord added] 
God works by human instrumentahties, but his blessing alone can 
give success. To make useful members of his church, they must be 
united or brought into the church by the convicting and cementing 
power of God. Human eloquence may attract and charm its hear- 
ers, but the Holy Spirit only can fill the sanctuary with the saved. 
Daily] There was a continued revival. They carried their piety with 
them about their daily concerns, and were personally zealous, and 



NOTES ON THE ACTS. 57 

the Lord added to the church daily such as should be 
saved. 



that continually, to win souls to Christ, and by this means souls were 
daily saved. Svch as sJiould be saved] Mr. W esley ti^anslates it, and 
undoubtedly con-ectly, " Such as were saved;" and adds, in his com- 
ment, " from their sins ; from the guilt and power of them." That 
is, only pious men and women, such only as were soundly converted 
— who had not only the form of piety, but its life and power, did 
God, in his providence, permit to be connected, at this time, with his 
church. As Dr. Clarke says, " The church of Christ was made up 
of saints, sinners were not pei'mitted to incorporate themselves 
with it." 

Thus we cud a most deeply interesting chapter, describing the 
foundation of the Christian church, a grand era in ecclesiastical his- 
tory. The first event is a notable and glorious revival. An ex- 
hibition of the infinite power of the instrumentalities of Christianity, 
if sanctified by the Holy Spirit, is thus given. The same Spirit is 
still operating ; a corresponding prayerfulness, faith, simplicity, and 
piety, may now secure the same gracious influences, with the excep- 
tion of the miraculous gifts, which are now not needed — the printing 
press being, in fact, a lasting gift of tongues. Let us join in united 
prayer for the general and powerful outpouring of the Spirit ! 



CHAPTER in. 

1, Peter preacheth to the people that came to see a lame man restored to his 
feet, and declares the cure not to have been wrought by his or John's own 
power or holiness, but by God, and his Son Jesus, and through faith in his name ; 
12. Whom he accuses them of having- crucified. 13. lie exhorts them, by re- 
pentance and faith, to seek remission of their sins, and salvation in the same 
Jesus, whom all the prophets had foretold. 

"IVrOW Peter and John went up together into the temple, at 
-1- ' the hour of prayer, being the ninth hour. 

1 . Peter and John went up together into the temple] As was remarked in 
the comments upon the forty-sixth verse, the apostles and Jewish con- 
verts, while they remained in Jerusalem, usually attended upon the 
devotions of the temple at the regular hours. This course was expe- 
dient at this time, as by this means the followers of Christ would 
show the connection between the old and the new dispensation, and 
that they were no less sincere and pious Jews since they had become 
disciples of Jesus of Nazareth. It also brought thera in contact with 
3* 



58 



NOTES ON THE ACTS. 



the largest number and most devoted of their countrymen, and thus 
gave them an opportunity of meeting their objections to the Messiah, 
preaching repentance and the remission of sins in his name, and of 
publicly sustaining their mission by miracles openly performed in the 
presence of the multitude. They trusted not in the forms and cere- 
monies of the temple, but in the glorious Being signified by all the 
sacred symbols of the Jewish ritual. This visible piety, and respect 
for the Mosaic law, could not but produce a favorable impression 
upon the minds of many toward the apostles. Into the temple] Into the 
court of the temple, where the Jews worshiped. ( See Longking's Notes, 
vol. i, p. 50. ) At the hour of prayer, being the ninth hour] About three in 
the afternoon. Upon the division of time among the Jews, the editor 
of the English Pictorial Bible remarks : " The division of the day into 
hours was the same which still prevails in the East, and which differs 
vei'y seriously from our own. We, by counting from points at all times 
fixed, namely, twelve hours from midnight to noon, and twelve from 
noon to midnight' obtain hours, both of day and night, of equal length 
at all times of the year, and under the constant variations which occur 
in the length of the day and night, as the seasons advance and recede. 
But the Jews did not apply the division by hours to the night; and 
the day, which they did subject to the division into twelve hours, was 
not calculated from any fixed point, but was the natural and change- 
able day, embracing the time between the rising and the setting of 
the sun. Thus thoiY first hour began at sunrise, and their tivelfth hour 
ended at sunset ; but as this day is constantly vaiying its duration, it 
necessarily follows that the ' hours,' or twelfth parts thereof, were, from 
day to day, of unequal length, as the days grew longer or shorter. 
Hence it is that the modern Orientals can derive but partial benefit 
from our watches, which are adapted to a fixed division of time ; and 
they soon spoil the best watches by continual rectification. In loose 
references, we say that, according to this computation, the third hour 
answers to our ninth, the sixth to our twelfth, and the ninth to our 
third, afternoon. And this may suffice for popular purposes, but it is 
only true at the season of the equinox. At other seasons of the year 
it is necessary to observe the time when the sun rises, and reduce the 
hours to our time accordingly. The third hour was, properly, the 
middle portion of time between sunrise and noon ; and the 7iinth hour 
the middle between noon and sunset. The sun, at the summer sol- 
stice, in Palestine, rises at five of our time and sets about seven, and 
then, consequently, the third hour w^as half an hour af^er eight ; and 
at the winter solstice, when the sun rises about seven and sets about 
five, the third hour was, of course, half an hour after nine ; and so 
on of other hours and other times of the year." From various Scrip- 



NOTES ON THE ACTS. 



59 



2 And a certain man, lame from his mother's womb, was car- 
ried, whom they laid daily at the gate of the temple which is 
called Beautiful, to ask alms of them that entered into the 
temple ; 



ture references, such as Dan. vi, 10; Psa. Iv, 17, we learn that there 
were, among the Jews, three stated hours of prayer : in the morning 
about nine, or the third hour ; at noon, the sixth hour ; and at about 
three in the afternoon, or the ninth hour. Upon this custom Dr. 
Clarke remarks, with much propriety : " I should be glad to know 
that every Chi-istian in the universe observed the same i-ule. It is the 
most natural division of the day ; and he who conscientiously observes 
these three stated times of prayer will infallibly grow in grace, and in 
the knowledge of Jesus Christ our Lord." 

2. And a cetiain man, &c.] The miracles performed by our Saviour 
and his disciples were done publicly, and the accounts given of them 
are full and definite in their statements, rendering any suspicion of 
deception impossible. This Avas a well-known case ; one which had 
long excited the sympathy of the Jcavs worshiping in the temple. It 
was not a sudden attack of lameness, rendering a speedy cure by the 
use of ordinary remedies possible ; but he had been lame, as they all 
knew, from his infancy. He was so lame that he could not walk, and 
was obliged to be earned by his friends to the gate of the temple ; 
and being thus deformed, and poor, and daily placed upon his usual 
seat in the temple court, he must have been a familiar acquaint- 
ance with the whole multitude. Laid daily at tlte gate of the temple] 
The ancients had no alms-houses or hospitals. The poor, the maimed, 
and the sick, who had no means of support, would seek some con- 
spicuous public resort, where they might attract the notice, and obtain 
the assistance, of the rich. Sometimes, hke bUnd Bartimeus, they 
sat by the side of a public highway ; sometimes they were laid by 
their friends, as Lazarus in the parable, at the gate of a wealthy man ; 
but the most common and desirable place, among both the Jews and 
Gentiles, was at the portals of the temples ; the sufferers coiTCCtly 
judging that acts of penitence and devotion to God would best pre- 
pare the hearts of the worshipers to sympathize with the sufferings 
and necessities of their fellow-men. Which is called Beautiful] This, 
probably, is the magnificent structure built by Herod the Great while 
he was beautifying the temple. According to Josephus, it was made 
of Corinthian brass, at that time esteemed preferable to either gold 
or silver ; of superior workmanship, covered with thick and rich plates 
of gold and silver, and fifty cubits high. It was reached by fifteen 
steps. This superior finish was given to this gate on account of its 



eo 



NOTES ON THE ACTS. 



3 "VVho, seeing Peter and John about to go into the temple, 
asked an ahns. 

4 And Peter, fastening his eyes upon him, with John, said, 
Look on us. 

5 And he gave heed unto them, expecting to receive some- 
thing of them. 

6 Then Peter said, Silver and gold have I none ; but such as 
I have give I thee : In the name of Jesus Christ of Nazareth, 
rise up and walk. 

being that exterior entrance which fronted the entrance to the holy 
place, or the sanctuary ; and as it was the gate most frequented by 
those entering into the temple, we discover the reason of the lame 
man's being laid at this gate in particular. 

3. Asked an ahns] A gift — solicited charity, > 

4. Fastening his eyes upon him] Looking intently upon him, either to 
convince himself of the reabty of his lameness, or being peculiarly 
drawn toward him by the power of the Holy Spirit, who was about, 
through Peter's instrumentality, to work in him a marvelous cure. 
Look on us] He desired to direct the attention of the man to them- 
selves, (Peter and John,) awaken his confidence and faith that some- 
thing was to be done by them in his behalf, and thus prepare him for 
the miracle, and turn his mind to the divine Being who thus, through 
his servants, conferred so great a gift upon him. 

5. Gave heed] Obeyed Peter — turned his eyes to the apostle and 
listened attentively. Expecting to receive something] Not having the 
slightest idea of the healing of his lameness, as he had been wont 
to receive charity, and his attention had been particularly called by 
the apostles, he probably expected a larger donation of money than 
usual. 

6. Silver and gold have I none] With a heart to give even this also 
if they had it, the apostles give this expressive and touching exhibi- 
tion of their poverty and of their simple-hearted and genuine benevo- 
lence. How unlike is this first Pope Peter, as the Catholics term him, 
to those who have filled the Papal chair ! Dr. Clarke relates that 
Thomas Aquinas, a very celebrated Eoman father, called the angeli- 
cal doctor, and who was highly esteemed by Pope Innocent IV., com- 
ing one day into the pope's chamber while large sums of money were 
being counted over, the pope remarked to him, "You see that the 
church is no longer in an age in which she can say. Silver and gold 
have I none /" " It is ti-ue, holy father," replied Aquinas, " nor can she 
now say to the lame man, Rise up and walk A very severe, because 
justified, rebuke ! But such as I have give I thee] Peter had something 
that would be of more value to the lame man than either silver or 



NOTES ON THE ACTS. 



61 



7 And he took him by the right hand, and lifted him up : and 
immediately his feet and ancle-bones received strength. 

gold, and this he freely bestowed. He had power, in Christ's name, 
to heal his lameness. Every Christian, however poor he may be in 
reference to worldly substance, has something to bestow upon his un- 
conA'erted friends and neighbors, of infinitely more service to them 
than silver or gold. He can offer them his Saviour, and point them 
out the means of obtaining true and enduring riches. In the name of 
Jesus Christ of Nazareth, rise vp and walk] By the first clause the apos- 
tle may have meant, " As an apostle of Jesus Christ, and by his au- 
thority, I command you to rise up and walk :" or, " By the power, and 
in the strength of Jesus Christ, rise up," &c. When the apostles 
work miracles, they do it in the name of Jesus ; — when our Lord 
wrought them, he performed them by his own authority : " / say unto 
you. Arise, take up thy bed," &c. By no human name or authority 
could power be given to a lame man to walk. Of Nazareth] By this 
appellation he was generally known. Peter desired that the lame 
man should know by whom he was healed, that he might be induced, 
from a sense of his mercy, to give him his heart. It may be that he 
had heard of him in the temple. Rise up and walk] No preliminary 
steps, allowing of cure by the use of remedies, or by means of decep- 
tion, are here seen. The first command is for the utterly helpless 
man to rise and walk, as if he had always enjoyed the use of his 
limbs. Notice the faith of the man — weak and helpless as he was, 
he immediately obeyed the apostle's commands. He did not wait 
until he felt that his limbs were strengthened, but at once obeyed the 
divine injunction. In this way we should come to Chi-ist, weak and 
sinful as we are, trasting implicitly in his atonement and promise for 
forgiveness. Obey him, believe him now. Wait not to feel and know 
that the right hand of faith is strong before it is stretched out, but 
stretch it out, withered as it is. Say, " I believe ; Lord, help my un- 
belief!" and according to your faith it shall be unto you. 

7. And he took him by the right hand and lifted him up] The further to 
excite his confidence, and exhibit his sincerity and benevolence, he 
assisted him up by his right hand. Thus should we not only pub- 
Ucly point our unconverted friends to the Lamb of God, but person- 
ally address them, assuring them of our interest and sympathy ; and, 
taking them by the hand, affectionately lead them to Christ. And 
immediately his feet and ankle-bones received strength] Here the astonish- 
ing character of the miracle is seen. It was accomplished at 
once; — from being a helpless beggar, he becomes a strong, per- 
fect man. 



62 



NOTES ON THE ACTS. 



8 And he, leaping up, stood, and walked, and entered with 
them into the temple, walking, and leaping, and praising God. 

9 And all the people saw him walking and praising God : 

10 And they knew that it was he which sat for alms at the 
Beautiful gate of the temple : and they were filled with wonder 
and amazement at that which had happened unto him. 

1 1 And as the lame man which was healed held Peter and 
John, all the people ran together unto them in the porch that 
is called Solomon's, greatly Avondering. 

8. And he, leaping up, stood, and walked, &c.] Not leaping, perhaps, 
so much for joy, as through ignorance of the proper use of his limbs. 
On this account his first efforts are awkward and excessive — leaping 
rather than walking. First he leaps, then stands still, and then walks 
regularly. " These actions are A^ery naturally described. He walked, 
in obedience to the command of the apostle, Rise up and walk : he 
leaped, to try the strength of his hmbs, and to be convinced of the 
reality of the cure : he praised God, as a testimony of the gratitude he 
felt for the cure he had received. Now was fulfilled, in the most lite- 
ral manner, the words of the prophet Isaiah, chap, xxxv, 6 : The 
lame man shall leap as a hart.''^ — Clarke. He did not thank Peter, 
because the cure had not been accomplished by him. It was done in 
the name of Christ ; therefore he passes through the gate, where he 
had usually been laid, into the temple com-t, and praises God, who 
had wrought such a cure in his behalf 

9. And all the people] All the priests, and the multitude who had 
come up to the temple at the hour of prayer. It was not done in a 
corner, but was a public spectacle. 

10. And they knew that it was he] By his long attendance upon the 
temple, and his peculiarly crippled situation, he had attracted atten- 
tion, and had become well known. They had no doubts of his person. 

11. And as the lame man — held Peter and John] Or, as it may be ren- 
dered, " keeping close to." As the apostles had been the instniments 
of his cure, he clung to them with strong afi'ection, remaining by their 
side, that all the people might know to whom he was indebted for his 
recovery. All the people ran together] A report would soon spread 
thi'oughout the temple and its vicinity, and the multitude, much ex- 
cited by the occurrence, would naturally hasten to the spot where the 
subject of it then was. In the porch that is called Solomon s] The tem- 
ple was surrounded by a range of cloisters, above which were galle- 
ries supported by pillars of white marble, each pillar being a single 
block of stone twenty-five cxibits in height. The colonnade, or series 
of columns, and gallery, that fronted the Mount of Olives on the east, 
was called Solomon's porch because it stood on a vast terrace, which 



NOTES ON THE ACTS. 



63 



12 And when Peter saw lY, he answered unto the people, Ye 
men of Israel, why marvel ye at this ? or why look ye so ear- 
nestly on us, as though by our own power or holiness we had 
made this man to walk ? 

13 The God of Abraham, and of Isaac, and of Jacob, the God 
of our fathers, hath glorified his Son Jesus ; whom ye delivered 



he had originally raised from a valley beneath by a wall, five hundred 
feet ia height, of solid masonry. It Avas the only part of Solomon'^s 
original work which remained in the second temple, 

12. He answered] The word here used means to address, rather 
than to answer — he commenced his address. Why marvel ye at this ?] 
Why are you at a loss, astonished, as if something unaccountable had 
happened ? A miracle had often occurred among them ; God had 
already, through the apostles, exhibited signs and wonders, espe- 
cially on the day of Pentecost. Why, therefore, should they fail for 
a moment to attribute this event to God, and praise his divine 
power, rather than look on with stupid astonishment, or indulge the 
idea that it was solely the work of the apostles ■? Why look ye so ear- 
nestly on us, &c.] How manifest is the humility of the apostles ! They 
take to themselves no honor from this transaction, but express their 
surprise that the multitude should gaze upon them as if they had 
perforaied the cure. It was the more astonishing that wien of Israel, 
who knew the power of God, should seem to believe this a work of 
man. Our own power] Miraculous energy. Or holiness] Or on account 
of our supereminent piety, to honor us. It was purely a work of God. 
O how worthy of the imitation of all is this spirit of Peter ! As suc- 
cess is wholly of God, so let the glory be solely ascribed to his name ! 

13. The God of Ahraliam, &c.] Skillfully does the apostle turn the 
present opportunity into a means of preaching Christ to his brethren, 
the Jews, according to the flesh. He now proceeds to show that the 
very God their fathers worshiped, whom they so much honored — he 
who had styled himself the God of Abraham, of Isaac, and of Jacob, 
(Exod. iii, 6,) — had thus indisputably testified to the Messialiship of 
Jesus Christ his Son, and by whom God had performed this miracle. 
By this introduction, the apostle shows them that he preaches no 
new religion, nothing inconsistent with the belief of their fathers, or 
with the law of Moses ; that this same Jesus was the subject of the 
memorable covenant with Abraham, renewed to Isaac and Jacob, 
and afterward with the chosen people, through Moses. Ilath glorified 
his Son] Hath honored him by his resurrection and ascension, and 
has set his seal to his Messiahship. The cure was in the name of 
Jesus, and the power of God honored that name with an immediate 



64 



NOTES ON THE ACTS. 



up, and denied him in tlie presence of Pilate, when he was de- 
termined to let Mm go. 

14 But ye denied the Holy One, and the Just, and desired a 
murderer to be granted unto you ; 

15 And killed the Prince of Hfe, whom God hath raised from 
the dead ; whereof we are witnesses. 

16 And his name, through faith in his name, hath made this 

answer. The apostle places this exalted regard of God — the God 
of their fathers — in contrast with theii* treatment of Jesus, and charges 
home upon them, thus convicted, the guilt of their sin, with great 
power. Ye delivered ujj\ To the Roman governor to be put to death. 
(Note, chap, ii, 23.) And denied him in the j)resence of Pilate] "Re- 
nounced and denied as a Saviour." Although the Hope and King 
of Israel, whom the fathers by faith saw, ye rejected him, denied that 
he was your King, and gave him up as a malefactor. When he icas 
determined to let him go] Even when Pilate, convinced of his inno- 
cence, but weak, and unwilling to discharge him himself, offered to 
release him, they chose a murderer in his place. Matt, xxvii, 18, 23 ; 
Luke xxiii, 4, 14, 22; John xix, 12. 

14. The Holy One, and the Just] Appellations of the Messiah. Acts 
iv, 27; Rev. iii, 7; John x, 36; Psa. xvi, 10. The term Just refers 
to his entire innocence of the charges for which he was tried before 
PUate. And desired a murderer to he granted unto you] Matt, xxvii, 21. 

15. And killed the Prince of life] " The Author of life." The term 
denotes the office of a leader or commander ; and as he leads on, and 
secures, by his superior skill, the victory, the word comes to denote 
one who is the cause, procurer, or author. Our Saviour is styled, in 
Heb. ii, 10, the Captain of our salvation, (the same word being used,) 
as he is the cause or procurer of it. In Heb. xii, 2, the term is ren- 
dered author : " Looking unto Jesus, the author and finisher of faith." 
Jesus is the source of life spiritual and temporal. John i, 4; v, 21. 
He has procured for those that believe in him etenial life — opened 
the door, by leading the way through the grave to a blissful immor- 
tality; therefore he says of liimself, "/am the icay, and the truth, and 
the lifeP How strong the contrast of the apostle! They had de- 
manded a murdei-er, one who had taken life, and given up the Author 
and Prince of life itself. Whom God hath raised up] Acts ii, 24, 32. 

16. And his name, through faith in his name] That is, the power of 
God, in answer to prayer in his name, or an invocation to him, (the 
name being used for the person,) through faith in him, has wrought 
this cure. The faith spoken of may refer to the apostles — tln-ough 
faith in Jesus, as their Saviour, Messiah, and in his promise to work 
signs and wonders by them, they had commanded this man to walk, 



NOTES ON THE ACTS. 



65 



man strong, wliom ye see and know : yea, tlie faith -vvhich is by 
him, hath given him this perfect soundness in the presence of 
you all. 

1 7 And now, brethren, I wot that through ignorance ye did it, 
as did also your rulers. 



and it was according to their faith ; or it might here refer to both 
the faith of the apostles and the immediately awakened confidence in 
Jesus in the mind of the lame man, of whom he had undoubtedly 
heard before, if he had not even seen him. The object of the apostle 
was to convince the Jews that the cure, evidently the exertion of 
divine power, was the work of Jesus of Nazareth, whom they had 
slain, and that it could not have been done unless, as he asserted, 
Jesus was now exalted to glory, and was truly the Son of God. 
Strong] The muscles and joints of his limbs were naturally so weak 
that he could not walk, but they had been made sufficiently strong 
to discharge their office. Whom ye see and knoiv] He was not a 
stranger to them. If there had been the smallest opportunity of 
convicting the apostle of an imposition, now Avas the time. But no 
one attempted it. The miracle was too evident. How does this 
mhacle differ from the pretended cures and extraordinary occur- 
rences related by the Roman Catholics, and presented by the ene- 
mies of Christianity as proofs against the reality of all miraculous 
occuiTcnces 1 In the latter case, the observers are few — the event 
often accidental, and easily traced to some natural cause, or to direct 
deception ; in the former, the scene transpired in the most public 
place in the city — upon a well-known subject — in the eyes of multi- 
tudes, with every opportunity to examine, and every possible reason 
to scrutinize carefully every circumstance. The very simphcity of 
the recital, and the full detail of all the circumstances without note or 
comment on the part of the evangelist, without any attempt to make 
it appear more august, or even to prove that it did thus transpire, or 
to draw the natural inferences from it in reference to Christ and his 
gospel, are among not the least convincing evidences of the trvithful- 
ness of the story and the reality of the occurrence itself Faith ivhich 
is by hini\ The faith in himself which Jesus had produced in their 
minds by his teachings, miracles, promises, and by his Spirit. Per- 
fect soundness] Entire relief from his lameness. It was an entire 
cure, as could be seen by all whom he addressed. 

17. And now^ brethren] Although guilty of the death of the Saviour, 
the apostle, with the spirit of the same Jesus who had prayed, as he 
hung upon the cross, " Father, forgive them ; for they know not what 
they do," (Luke xxui, 34,) tenderly addresses them, as he notices, 



66 



NOTES ON THE ACTS. 



18 But those things which God before had showed by the 
mouth of all his prophets, that Christ should suffer, he hath so 
fulfilled. 

1 9 Repent ye therefore, and be converted, th.at your sins may 



perhaps, some evidences of rising contrition, with the appellation, 
" brethren," and oflers a reason, though not excuse, for their conduct. 
/ wot that through ignorance] I know ; as Dr. Scott renders it. I am 
willing candidly to suppose that yon and your rulers did this deed 
through ignorance. This ignorance had resulted from pride, pre- 
judice, and lust, but still " they would not have crucified the Lord 
of glory if they had known him." It was not the Messiah, as they 
thought, whom they crucified, but a blasphemer and an impostor. 
Of course they were still guilty^ as this pride, prejudice, and lust were 
criminal, and the unholy cause of their gi*eater sin. It was, however, 
a most tender and elfectual approach to their hearts. 

18. But those things ivhich God before had showed by the mouth of all 
his prophets] But the events which actually occurred, the cruel perse- 
cution and bitter death, had been foretold by the prophets generally. 
It is not meant that each of the prophets refers to these events in par- 
ticular, but that the prophecies concerning Christ, taken together, 
fully disclose all the sufferings and ignominy that he has passed 
through at their hands. He hath so fulfilled] God has so far over- 
ruled your voluntary treatment of the Prince of life as to accomplish 
his own divine purposes. In permitting the rulers to deliver him up 
to death, in their ignorance and sin, he has brought about the ful- 
fillment, without intention on your part of doing so, of his OAvn inspired 
predictions. The apostle is not here justifying them for their blind- 
ness and sin; by no means — they Avere very guilty, and he held 
them to be so — but he is preparing the Avay to secure their repent- 
ance : he is about to assure them that although he had died at their 
hands, he was not lost to them as a Messiah and Saviour ; that there 
was a divine purpose in his death ; that their sin had been overruled 
for good ; and that, by that death, a way w^s opened for their for- 
giveness and salvation. 

19. Repent ye, therefore] (Note, chap, ii, 38.) Be conveHed] The 
former denotes a change of mind and heart : the latter, a change of 
life. The word properly means to turn, to change their course. 
They had turned away from Christ and rejected him ; now the 
apostle exhorts them, convicted as they are of their sins, to repent 
and turn to him, receive him as their Saviour, believe fully in him, 
and walk in his commandments. That your sins may be blotted out] 
May be forgiven ; the record of them be stricken out. The word, 



NOTES ON THE ACTS. 



67 



]pe blotted out, when the times of refreshing shall come from the 
presence of the Lord ; 

remarks Dr. Bloomfield, sometimes signifies to wipe off characters 
chalked on a board or traced on a slate, or to obliterate any writing, 
whether on w^axed tablets, or on parchment, either by scratching out, 
or crossing out. And as crossing out accounts in a ledger implies 
that the sums are discharged, or the payment forgiven, so the word 
came to mean, in a figurative sense, to forgive offenses, as in Isaiah 
xliii, 25, (which the apostle has, no doubt, in his mind r) "I, even I, 
am he that blotteth out thy transgressions." When the times of re- 
freshing shall come] This is more literally and properly rendered, S0 
that the times of refreshing may come. The one will assuredly follow 
the other. If they were truly penitent, and were converted, or tunied 
from their sinful courses, then would come a refi-eshing, a breathing 
time., a rest, as the word literally means ; they should have a respite 
from all their troubles, a rest from all weariness — a refi-eshing, a bap- 
tism of the Holy Spirit, from the presence of the Lord. Tossed about, 
troubled, oppressed by their foreign rulers, distracted by civil war, 
how well calculated to draw them to humble contrition and a change 
of life was this gracious assurance of the apostle ! By the times of 
refreshing, some suppose is meant the whole period of the duration 
of the kingdom of grace — the blissful and happy times of Christ, in 
which he gives to all his true disciples "/)e«ce, loi^e, and joy, and com- 
munion loith himself.^'' Others suppose it refers to a literal reign of 
Christ upon the earth at the close of the present dispensation, in 
which all the prophecies, refemng to the future glory and happiness 
of the church, shall be fully and literally fulfilled — a glorious, uni- 
versal, and peaceful rule, over the earth. This the apostles and Jewish 
disciples expected. Almost the last question they had asked the 
Master before his ascension had been, '•'Wilt thou at this time re- 
store again the kingdom to Israel ?" Acts i, 6. The expectation of 
such an event our Lord did not see fit to quench in their minds, 
while he assured them that times and seasons were knovtn only to 
the Father, and not to be revealed. Others have rcfeired it to his 
coming at the end of the world — and glorious resurrection of the 
saints, and their introduction into the unutterable joys of heaven, 
into the very presence of the Lamb, by the beatific sight of whom they 
would for ever be refreshed. Dr. Scott remarks : — " The prophets 
in general not only predicted glorious times to the church under the 
reign of the Messiah, but to the nation of Israel when converted to 
him. That nation had long been hai'assed and oppressed in various 
ways, and was at the time when Peter spoke under the Koman yoke, 



68 NOTES ON THE ACTS. 

20 And lie sliall send Jesus Christ, wliich before was preaclied 
unto you : 

21 Whom the heaven must receive, until the times of restitu- 



wliich was exti-emely galling ; and the wickedness of the rulers and 
people, in crucifying the Messiah, might seem to have filled up the 
measui'e of their national gudt, and ripened them for destraction. 
But as Jesus, after his resun-ection, had directed his apostles to 
' preach repentance and the remission of sins in his name to all na- 
tions, beginning at Jerusalem,' and as the success of their first 
attempt had been so signal, and they had hitherto met with no oppo- 
sition, it is probable that they expected that Christ would soon 
' restore the kingdom to Israel,' having first brought the nation in 
general to repent and believe in him ; and would afterward, by their 
means, bring the other nations to embrace the religion of Israel, and 
so, as proselytes, to seek admission into the kingdom of the Messiah. 
Then, perhaps, they expected that Jesus would return again from 
heaven, set up a triumphant kingdom on the earth ; and, destroying 
all obstinate enemies, would introduce those glorious days, which all 
the prophets had foretold. It is undeniable, that the apostles, for a 
considerable time after the day of Pentecost, did not clearly under- 
stand many things relating to the calling of the Gentiles, the rejec- 
tion of the Jews, and the fulfillment of the prophecies. — Had the 
nation of Israel, as a body, embraced the gospel, the times of refresh- 
ing would have come from the presence of the Lord ; and when tlie 
nation shall thus turn to their long-rejected Messiah, those times will 
come." Says Didriot, — " Divine refreshment would no doubt imme- 
diately mingle itself with the sense of pardon, and eternal happiness 
would at length certainly succeed. But the following clause seems 
to intimate that Peter apprehended that the conversion of the Jews, 
as a people, would be attended with some extraordinary scene of 
prospei'ity and joy, and open a speedy way to Christ's descent from 
heaven, in order to the restitution of all things." 

20. And he shall send Jesus Christ] " And that he may send." Ee- 
ferring to his second and glorious coming in the clouds of heaven. 
Which before was preached unto you] The most ancient manuscript 
copies of the Scripture read, and correctly, probably, instead of preach- 
ed, — designed, approved; — wliom of old was appointed, or designated 
as yonr Saviour. Of him had the prophets written — him had they 
designated as the Redeemer of Israel. 

21. Whom the heavens must receive] Peter here meets one of the 
common objections of the Jews, that, when the Messiah came, he was 
to abide for ever. John xii, 36. But Jesus had been cmcified. How 



NOTES ON THE ACTS. 



69 



tion of all things, wliich God bath spoken by the mouth of aU 
his holy prophets, since the world began. 
22 For Moses truly said unto the fathers, A Prophet sh^ll the 



could this be 1 To answer this, he has before established the fact of 
his resurrection and his ascension ; he noAV asserts that this was ne- 
cessary, was proper, was expedient ; that he should remain in the 
heavens, as he had finished his sufferings upon the earth. It v/as a 
part of his grand design. There he Avill continue until he come to 
restore all things. The times of restitution] The word signifies a re- 
storation to a foi'mer condition — a change for the better. In the mind 
of the apostle it evidently referred to the "restoration of Israel;" 
their conversion to the gospel and political recovery, the consequent 
state of universal blessedness ; and the removal of the curse from the 
earth and its animal inhabitants, as prophesied by Isaiah. The words, 
in a spiritual sense, may refer to the times of the Messiah, the end of 
whose coming was to restore all things to the lost estate. He came 
to seek and to save the lost ; to redeem man from his rebelHon, sin, 
and misery, to allegiance with God, to holiness and happiness ; to 
break up the dominion of the adi^ersary, and enthrone the true God 
in the hearts of all his subjects. When a man loves God with all his 
heart, soul, mind, and strength, and his neighbor as himself, under the 
operation of the gospel of Christ, all things as to this individual are 
restoi-ed. When this becomes universal, it will be the time of the 
restitution of all things. In Scripture, the kingdom of God and the 
reign of Christ are often made to comprehend its whole duration, from 
its commencement, in the present state of gracious probation, to its 
glorious consummation. This will be the period when Jesus shall 
return again the second time ; when all his enemies will be subdued ; 
and his saints, raised in their resurrection bodies, be fully restored to 
all the joys of heaven, and commence an unchanging and endless 
reign of holiness and general happiness. Which God hath spokeii] 
Hath revealed. AU the holy prophets] All is omitted in many manu- 
script copies, and it reads, " by the mouth of the holy prophets this 
blessed period being clearly foretold in the predictions of the inspired 
writers. 

22. For Moses truly said unto the fathers] Moses had thus spoken of 
Christ in his address to the children of Israel in the wilderness. The 
passage is found in Deut. xviii, 15, 19; not quoted literally, but the 
sense is given, and that by an inspired commentator. " One cannot 
imagine a more masterly address than this ; to warn the Jews of the 
dreadful consequences of their infidelity in the very words of Moses, 
their favorite prophet, out of a pretended zeal for whom they were 



70 



NOTES ON THE ACTS. 



Lord your God raise up unto you, of your brethren, like unto 
me ; him shall ye hear in all things, whatsoever he shall say 
unto you. 



ready to reject Christianity, and to attempt its destruction." — Dod- 
DKiDGE. A propket\ Our Lord was to be pre-eminently a prophet — 
the great teacher. (Seelsa. Ixi, 1-3.) The Jews have usually in- 
terpreted the passage in Deuteronomy to refer to a succession of pro- 
phets, or inspired teachers, who should, by their instructions, preser\'e 
them from idolatry ; and some Christian commentators hold the same 
opinion. This view of the passage certainly has been fulfilled by the 
history of events, prophet after pi'ophet, in a long succession until 
Christ, did God raise up for them ; but that the passage had an espe- 
cial reference to the Messiah, is made evident by the inspired asser- 
tion of the apostle. This is confirmed by noticing the points of simi- 
larity between Moses and our Saviour. ( See below.) Of your brethren] 
Of your descendants — nation. Like unto me] The points of similarity 
are thus stated by Mr. Wesley : " Moses instituted the Jewish church : 
Christ instituted the Christian. With the prophesyings of Moses 
were soon joined the effect — the deliverance of Israel from Egypt : 
with the prophesyings of Christ that grand effect — the deliverance 
of his people from sin and death. Those who could not bear the 
voice of God, yet desired to hear that of Moses : much more do those 
who are wearied with the law deshe to hear the voice of Christ. 
Moses spake to the people all, and only those things which God had 
commanded him : so did Christ. But though he was like Moses, yet 
was he infinitely superior to him in person as well as in office. Both 
were immediately called and commissioned of God for their oflBce ; 
both in constant and direct communication with God; both media- 
tors between their people and God, — Christ, indeed, in an infinitely 
higher sense ; and both were lawgivers — Moses of the law of rigid 
justice, Jesus of the law of love. If Moses did not have the Saviour 
in his mind when this passage was penned, it may be considered one 
of those portions of the Old Testament, ' which,' in the language of 
Bishop Middleton, ' are capable of a twofold application : being di- 
rectly applicable to circumstances then past, or present, or soon to be 
accomplished ; and indirectly to others, which divine Providence was 
about to develop under a future dispensation.' " Him shall ye hear in 
all things] It will be your duty. Attend to him as you have to me ; 
he has the same authority. Whatever he command, in all things obey 
him, although his precepts, in many things, may seem to be at va- 
riance with mine. The apostle thus obtains, for the teachings of 
Christ, all the authority of their venerated prophet. 



NOTES ON THE ACTS. 



71 



23 And it shall come to pass, tTiat every soul whicli will not 
hear that Prophet, shall be destroyed from among the people. 

24 Yea, and all the prophets from Samuel, and those that fol- 
low after, as many as have spoken, have likewise foretold of 
these days. 

25 Ye are the children of the prophets, and of the covenant 
which God made with our fathers, saying unto Abraham, And 
in thy seed shall all the kindreds of the earth be blessed. 



23. And it shall come to pass] It shall happen — shall occur. Every 
soul which will not hear that prophet] Every person that rejects him, or 
refuses to receive his teaching. Shall he destroyed from among the peo- 
ple] Shall forfeit his portion from among the people of God — shall 
be cut off from all their privileges and promises, and be excluded 
from all their future enjoyments. To be cut off from the people, or to he 
destroyed from among the people, was the severest penalty that could 
be visited upon a Jew, as it immediately removed him from partici- 
pating in the rites of his nation, severed him from all his religious 
privileges, and the benefit of the covenant between God and his peo- 
ple, and made him as a stranger and a heathen. Exod. xxx, 33 ; 
Num. XV, 31 ; Lev. vii, 21. In the passage in Deuteronomy it is 
said, " I will require it of him." Deut. xviii, 19. That is, I will hold 
him responsible — make him accountable for this rejection. The apos- 
tle thus impresses them with the fact, that their rejection of this pro- 
phet, whom Moses had foretold, could only be at their own peril — 
even their excision from among the children of God. 

24. Yea, and all the prophets from Samuel] Samuel was considered 
the first great prophet after Moses. Divine communications, until his 
day, were made usually by angelic administration, and by the Urira 
and Thummim. Exod. xxviii, 3; Num. xxvii, 21. Samuel was the 
first after Moses, also, who predicted concerning the Messiah : the two 
are mentioned together in Psa. xcix, 6. The prophecy alluded to in 
Samuel is recorded in 2 Sam. vii, 16, 25, 29. By all the prophets, is 
meant the prophets in general. As many as have referred to it have 
agreed with each other concerning these days — the days of the Messiah. 

25. Ye are the children of the prophets] Ye are not only of the same 
nation, the literal descendants, but ye are their disciples and pupils ; 
they eminently belong to you ; they were inspired and taught for your 
benefit; their writings now are yours — for your improvement and 
direction. Teachers are often thus termed fathers, and pupils, sons. 
Matt, xii, 27. And of the covenant which God made with our fathers] 
They stood also in the same close relation to the covenant God had 
made with Abraham and Isaac, and had renewed to their fathers, which 



72 



NOTES ON THE ACTS. 



26 Unto you first, God having raised up his Son Jesus, sent 
him to bless you, in turning away every one of you from his 
iniquities. 



covenant embraced, as its chief promise, the Messiah. By natm-al 
descent, this covenant was eminently theirs ; they were embraced and 
represented in their fathers when God covenanted with them. Now, 
if they rejected Christ, how hopeless and helpless their situation, and 
how great their sin on account of their peculiar relation to the Mes- 
siah, and their superior opportunities. Saying unto Ahrahanil Here 
the apostle recites a portion of the covenant, (see Gen. xii, 3, and 
xxii, 18,) e-^ddently referring to the Saviour, and as they had been 
taught to receive it. 

26. Unto you first] As the immediate descendants of the fathers, and 
children of the covenant, Jesus is offered as a Saviour. Thus Christ 
sent his apostles first to them. Matt, x, 5, 6 ; and to the Jews was re- 
pentance first to be preached. Luke xxiv, 47. Having raised up] Not 
referring to resurrection from the dead, but appointment to a certain 
ofiice. (See verse 22.) As Moses had been m?sec? h/), or appointed 
by God as their prophet, so in due time Christ was ordained, accord- 
ing to the promise, to be a mediator and Saviour. To bless you] To 
fulfill the covenant to Abraham, that you and all the nations of the 
earth should be blessed — made happy — prospered — saved spiritually. 
In turning away every one of you from his iniquities] This was the high- 
est blessing of the covenant. Political ascendency and temporal good, 
which they were expecting, in their present state would not have been 
a blessing ; but forgiA' eness of sin, and a meetness for a spiritual and 
eternal kingdom, this indeed was worthy of then- consideration — this 
was for them if they would have it. Evei-y one of you] Not necessa- 
rily accomplishing this, but afibrding an oppoHunity — preparing the way, 
so that whoever believed might be saved ; for it is veiy evident that 
the Saviour did not actually turn away even one of the Jews from their 
iniquities, only those who received him gave he power to become the 
sons of God ; while the multitude, with equal opportunities, rejected 
him and perished. We may learn, from the address of Peter, that 
the highest religious privileges will not save us. It was not enough 
that the Jews were the children of the prophets and of the covenant. 
Sincere repentance, and a change of heart and life, cotild alone save 
them in the great day of the Son of man. It is not enough that Jesus 
has opened the way of salvation, and offered forgiveness to all to in- 
sure our salvation, if, like the Jews, we reject Christ himself and his 
gospel. Unless we are truly bom of the Spirit, be converted and be- 
come like little children, exhibit in our tempers and deportment the 



NOTES ON THE ACTS. 



7a 



fruits of the Spirit, and continue faithful unto death, we cannot enter 
into the eteraal kingdom of Christ, nor receive the crown of life. 
Now is the accepted time ; hehold, now is the day of salvation. Re- 
pent, believe on the Lord Jesus Christ, and a time of refreshing shall 
come to thy heart from the presence of the Lord. 



CHAPTER IV. 

1. The rulers of the Jews' offended with Peter's sermon, 4, (though thousands 
of the people were converted that heard the word,) imprison him and John. 
5. Afterward Peter openly avowing, upon his examination, that the lame man 
was healed by the name of Jesus, and that by the same Jesus only we can be 
eternally saved, 13, they command him and John to preach no more in that 
name, adding also threatening ; 23, whereupon the church betakes herself to 
prayer. 31. And God, by shaking the place where they were assembled, testi- 
fied that he heard their prayer, and also baptized the church with the gifts and 
graces of the Holy Ghost, so that they loved each other fervently, and shared 
their substance with the needy. 

AND as they spake unto the people, the priests, and the cap- 
tain of the temple, and the Sadducees came upon them, 

1. And as they spake] Wliile the apostles Peter and John, as related 
in the preceding chapter, were publicly discoursing concerning the 
Messiah. The priests] Who were ministering in the temple, and who 
were exceedingly bitter against Jesus Christ, his doctrines, and his 
disciples. Some have supposed that they were members of the San- 
hedrim, or great council, from the authority they exercised in arrest- 
ing the apostles and putting them in confinement. Verse 3. And the 
captain of the temple] Some commentators suppose this to have been 
a Jewish officer. There was a temple guard of priests and Levites ; 
the priests keeping watch in three places, and the Levites in twenty- 
one. To every one of these watches there was a chief, and over them 
all an experienced priest was placed, who was properly styled the 
captain, or ruler, of the temple. In this case, the priests referred to 
were the members of his guard, the priests composing the difierent 
watches. Lightfoot and others suppose that reference is here made 
to a Roman military officer who had charge of the garrison stationed 
in the lofty tower of Antonia, which rose upon the wall between the 
temple and the city, and completely commanded the former. This 
had formerly been the residence of the high priest ; but the Roman 
governor, in order to control the tumultuous and licentious multitudes 
of Jews, who, divided into factions, often contended among them- 
selves in the very courts of the temple, placed a garrison, under the 
charge of an oflEicer, in this commanding fortress, immediately con- 

4 



74 



NOTES ON THE ACTS. 



2 Being grieved that they taught the people, and preached 
through Jesus the resurrection from the dead. 

3 And they laid hands on them, and put them in hold unto the 
next day ; for it was now eventide. 

4 Howbeit, many of them which heard the word, believed ; 
and the number of the men was about five thousand. 



nected with the temple, and into which they could immediately rush 
upon the slightest disturbance. And the Sadducees] { See Longking's 
Notes, vol. i, p. 166 : vol. ii, pp. 320, 340 ; vol. iv, p. 97.) The Sad- 
ducees were enraged because the apostles taught the doctrine of a 
resuiTcction from the dead, which they denied, and because they rested 
their belief upon the resurrection of Jesus, whom they asserted to be 
an impostor. If he had indeed arisen, then had they, in connection 
with the priests and rulers, slain the Just and Holy One. Alike irri- 
tated by the stings of conscience, their fears, and their passions, they 
make a common cause, and determine to silence the apostles who are 
thus boldly preaching Jesus and the resurrection. Came upon them] 
The word contains an idea of suddenness and violence. They rushed 
violently upon them. 

2. Being grieved] Being vexed, indignant, em-aged, rather than sor- 
rowful. That they taught the people] They were vexed that these un- 
learned Galileans, who were not priests, or regularly constituted 
teachers, should presume to take their place, and instruct the people. 
They were also incensed at the idea of their obtaining the good-'wiU 
of the multitude, and their belief in the views that the apostles held 
and taught. And preached^ through Jesus, the resurrection from the dead] 
And here the priests united Avith the infidel Sadducees ; for although 
they admitted that the dead would hereafter rise again, yet they would 
not admit that Christ had risen, and thus demonstrated the fact of a 
resurrection ; for if they did, in the first place it Avould make them 
liars, for they had circulated the falsehood that the disciples had stolen 
away Jesus by night from the tomb, and it would have convicted them 
of the fearful guilt of being the murderers of the Messiah ; — the fact 
of his resurrection and ascension at once establishing his Messiahship. 

3. And they laid hands on them] Took them forcibly. Put them in 
hold] Put them in prison, or in the custody of certain persons. Even- 
tide] Tide was formerly added to certain words to express time, or 
season. It was now evening. It was three o'clock, P. M., when Peter 
and John went up to the temple, and the apostles had been engaged 
some time in teaching. 

4. Howbeit] Nevertheless. Notwithstanding this attack of the priests, 
and the straits iato which the apostles were dra>vn on account of their 



NOTES ON THE ACTS. 



75 



5 And it came to pass on the morrow, that their rulers, and 
elders, and scribes, 

6 And Annas the high priest, and Caiaphas, and John, and 
Alexander, and as many as were of the kindred of the high 
priest, were gathered together at Jerusalem. 



faith in Christ, many that heard believed and were converted. Per- 
secution has never injured, but, on the contrary, has rather served to 
build up, Christ's church. The blood of the martyrs has always been 
the seed of the church. Which heard the word] The address of Peter. 
And the number of the men was about Jive thousand] The term men is here 
used, as it often is in the Scriptures, without reference to sex, and 
means persons. Luke xi, 31 ; Rom. iv, 8. The number five thousand 
is generally supposed to embrace those who were converted on the 
day of Pentecost and the church existing before that, as Avell as those 
who had believed since that period. The words, without injustice 
to the original, may be translated, " the number — was become " five 
thousand. 

5. And it came to pass] It happened. Their rulers] The chief men 
among them — members of the Sanhedrim. (See Long-king's Notes, 
vol. ii, p. 26 ; vol. iv, p. 68.) Elders] The more aged and experienced, 
whose years, gravity, and high rank, had procured for them a seat in 
the council. Scribes] Their chief business was transcribing and 
teaching the Scriptures in the temple and synagogues. They were 
much respected on account of their employment, and would, there- 
fore, be peculiarly eligible to a seat in the Sanhedrim. 

6. And Annas the high priest] Annas was not, in fact, the presiding 
high priest at this time, but having, for a number of years, held this 
oflSce, and it now being in the hands of his son-in-law, he was honored 
with the title as long as he lived. Thus we sometimes speak of one 
who has been president, but is not now in office ; as President Van 
Buren, &c. " He lived," says Dr. Clarke, " to see five of his sons 
succeed him to this office." He is the same person as Ananus, men- 
tioned by Josephus. Caiaphas] Was the son-in-law of Annas, and 
was the existing high priest; and because Annas was still admitted 
to the council, and, on account of years, experience, and power, shared 
the honors of the office, they are both sometimes styled high priests ; 
as, in the Gospel of St. Luke, it is stated that Annas and Caiaphas 
were high priests when John began to preach in the wilderness, Luke 
iii, 2. Annas, as well as Caiaphas, took part in the condemnation 
and death of Christ. John xviii, 13. And John and Alexander] Com- 
mentators have offered different opinions concerning these men, sup- 
posing that they recognize the same persons in the Talmud and in 



NOTES ON THE ACTS. 



7 And wlien they had set them in the midst, they asked, By 
what power, or by what name have ye done this ? 

the pages of Josephus; but, as the names are both very common 
among the Jews, these opinions must be very uncertain. They were 
undoubtedly among the first Jews in wealth, reputation, and power, 
and exercised more or less control, from then importance, over the 
decisions of the Sanhedrim. And as many as were of the kindred of 
the high priest] This may refer to the members of the families of Caia- 
phas and Annas ; or, as it may be rendered, of the race ajf the high 
piiests. It may denote the heads of the twenty -four sacerdotal classes, 
or the kindred of those who had lately held the office of high priest. 
These were to be the judges of these humble fishermen. What an 
an-ay of power, honor, wealth, and office ! If Christianity had been 
an imposition, could it have stood before such a tribunal ? If the 
apostles had not had more than human courage and wisdom vouch- 
safed to them, would they not have tunied pale before such an an-ay ? 
Could the uneducated Peter, unassisted, have spoken such a clear, 
noble, triumphant, and skillful justification 1 Christ gave him, in that 
same hour, when he stood before this august human tribunal, tvhat he 
should speak, according to his promise. 

7. And when they had set them in the midst] The coimcil sat in a 
semicircle, the president in the centre of the half circle, and the 
accused stood before him in the centre of the area formed by their 
seats. Here, with all the eyes of the seventy-two councilors and of 
the powerful visitors fixed upon them, were placed the apostles. By 
what poiver, or by what name have ye done this ?] It is possible by this 
question they intended to overawe and intimidate the apostles, as 
much as to say, By what authority are jou found teaching in the 
temple ? In the name of whom, and aided by what evil spirit, have 
you performed this magical work 1 What account have you to give 
of yourself for thus encroaching upon the established order and rale, 
instracting the people without the permission of the council ? Was 
this accomplished by a laAvful or unlawful power, in a permitted or 
forbidden name 1 It is worthy of notice that they do not question 
the fact of the miracle. How could they? The lame man, now 
healed, was an invincible confinnation of this. How eagerly, if 
there had been the least possible opportunity of proving an impo- 
sition, would they have seized upon it ! But they admit the fact of 
the cure; and, as in the miracle of our Saviour, seek to attribute it 
to the power of the devil. The Jews beheved that cures were 
wrought by human, divine, angelic, or diabolic agency. They believed 
that by charms, exorcisms, and Satanic influence, wonders and miracles 



NOTES ON THE ACTS. 



77 



might be performed ; but these were forbidden by their law : and 
those guilty of resorting to such means were liable to condemnation 
and iKinishment by the Sanhedrim. By such an accusation they 
might hope to destroy the apostles, and crush the new church in its 
infancy; cut them off as exorcists, witches, or persons having com- 
munion with the devil. The editor of the Pictorial Bible has an 
interesting note upon this passage, which, though somewhat lengthy, 
we copy as an illustration of several similar passages of Scripture : — 
" There were certain names, by pronouncing which, or by invoking 
the power of those to whom they belonged, they believed that strange 
things might be effected. The first of these names, and too sacred 
to be pronounced or employed for any such purpose, was the Shem- 
fiamphorash, or ineffable name of God, as the Jews call the name 
Jehovah. By the true pronunciation of this, it was held that any 
wonders might be effected; and it is a fact, that it has been the 
common account of the Jews that om* Lord's miracles were effected 
by his having acquired the knowledge of this unutterable name. 
Their story is, that the name was found by Darid, engraven on a 
stone, when digging the foundations of the temple, and that he de- 
posited it in the sanctuary; and lest curious young men should leara 
this name, and bring devastation upon the world, by the miracles it 
would enable them to perform, the wise men of the time made, by 
magical arts, two brazen lions, which they stationed before the en- 
trance of the holy of holies, on each side; so that if any one entered 
the sacred place, and learned the ineffable name, the lions roared at 
him so fiercely, when he went forth, that, in his fright, he entirely 
forgot it. But they say that Jesus, by magical arts and incantations, 
entered the sanctuaiy, undiscovered by the priests, saw the sacred 
name, copied it on parchment, which, having made an incision in 
his body, he slipped under his skin. The roaring of the lions, when 
he came out, caused him to forget the name; but the parchment, 
under his skin, enabled him to recover it, and thenceforward to re- 
fresh his memory when needful; and by the power of this name it 
was that all his miracles were performed. Such is the account given 
in the ' Sepher Toldotk Jeshu^ or ' Book of the Generation of Jesus ;' 
a spurious narrative of Jewish fabrication, from which the Jews have, 
for ages, received their impressions concerning the life and character 
of Jesus Christ. This stupid stoiy requires no contradiction; and 
we have adduced it not only for the illustration whicli it offers to the 
present text, but on account of the very valuable intimation which it 
conveys, that the Jews found it hopeless to attempt to dispute the 
reality of our Lord's miracles, and therefore resorted to the absm-d 
way of accounting for the power by which he was enabled to per- 



78 



NOTES ON THE ACTS. 



8 Then Peter, filled with the Holy Ghost, said unto them, Ye 
rulers of the people, and elders of Israel, 

9 If we this day be examined of the good deed done to the 
impotent man, by what means he is made Avhole ; 



form them. But it was also believed that other names had healing 
or miraculous power, although vastly inferior to that of the Tetra- 
grammaton. Hence, Josephus describes the Jews as working cures 
by invoking the name of Solomon; and states that the Essenes pre- 
served the names of angels ; by which we may readily believe them 
to have expected to cure diseases and work miracles. It is also 
worthy of note, that after the apostles had established the power of 
the name of Jesus, the seven sons of one Sceva, acting on the com- 
mon opinion as to the influence of names, pretended to cure a pos- 
sessed person by invoking the name of Jesiis, ichom Paul preached. 
Acts xix, 13." 

8. Filled with the Holy Ghost] As on the day of Pentecost. En- 
dowed, and directed by that Spirit that guides into all truth. In 
Matt. X, 19, 20, where the Saviour promises to be their wisdom 
when they are brought before kings and governors, he adds, " For it 
is not ye that speak, hut the Spii'it of your Father that speaketh in you." 
Now was this promise eminently fulfilled. What a visible exhibition 
of the power and presence of the Holy Ghost is given in the humble 
boldness, and the extraordinary clearness and power of these un- 
learned, ignorant, and naturally timid men, on tliis trying occasion I 
Ye rulers of the people, and elders of Israel] The apostle again gives an 
example of respect and Christian courtesy toward those in authority, 
however cruel and unjust their spirit may be. It is better to sufh- 
than to do wrong. Notice how willing Peter is now, in the most 
public place in Jerusalem, and befoi'e the most august assembly of 
the nation, to acknowledge Christ and defend his gospel. When 
Jesus stood accused befoi'e this same assemblj', he had basely denied 
his Master. Grace has now triumphed — the cowardly, sinful nature, 
has been destroyed. Perfect love for his Master has cast out all 
fear; and now he delights to exhibit the sincerity of his penitence 
for his former conduct by boldly testifying for Christ before the 
rulers of his people. We sbould ever be ready, in all companies, at 
all suitable times, to give to every man that asketh us, a i'eason of the hope 
that is in its, with meekness and fear, as the same apostle directs in 
1 Peter iii, 15. 

9. If we this day be examined] Since Ave are called to examination 
this day." Good deed] The miracle of mercy, a most benevolent act, 
and one that an evil spirit would not be likely to perform. Impotent 



NOTES ON THE ACTS. 



79 



10 Be it known unto you all, and to all the people of Israel, 
that by the name of Jesus Christ of Nazareth, whom ye cruci- 
fied, whom God raised from the dead, even by him doth this 
man stand here before you whole. 

11 This is the stone which was set at naught of you builders, 
which is become the head of the corner. 



man] Lame, powerless. By what means he is made whole] As if he 
had said, If this is really a question with you, and you sincerely de- 
sire to know, as you have asked, by what power or name the cure 
was accomplished, then listen to a direct answer. Be it knoion unto 
you] Hear the answer. Peter does not waver, or equivocate, does 
not attempt to justify his course by any excuse, or prepare their 
minds by a long introduction to receive an unwelcome truth. He 
came immediately to the point. Be assured of this, &c. 

10. By the name of Jesus Christ of Nazareth] By the authority and 
power of Jesus Christ. Peter disclaimed all power of his own in the 
miracle. He also boldly declared the Messialiship of Jesus, in the 
title Christ, and the more so as this miracle demonstrated his right 
to it. Of Nazareth] His name of disrepute, by which he was most 
generally known. Humble and bold, indeed, was the apostle, and 
not ashamed to acknowledge him, of whom his judges Avould na- 
turally ask, " Can any good thing come out of Nazareth ?" and whom 
they crucified. As a council, they had condemned to death, and 
instigated the multitude to demand his crucifixion of Pilate. How 
must their consciences have stung them upon this awful, because 
true, charge ! Whom God raised from the dead] On eveiy occasion 
the apostles allude to this great fact — the resurrection of Jesus, as 
this confirmed his divine mission. Why did not the rulers rebut 
this assertion of the apostle, by their story of the theft of his body, 
if they believed this to have been the truth ? Doth this man stand 
before you iv/iole] The healed man is there, still cleaving to his friends, 
and hastens in the morning to their trial. He confronts the council, 
a standing and unanswerable argument in favor of the truth and 
piety of the apostles. 

11. This is the stone] This crucified and risen Saviour. The 
apostle applies to Christ a prophetic passage from the Psalms of 
David, which they, in their rejection and crucifixion of Christ, had 
fulfilled, Psa. cxviii, 22 : " The stone which the builders refused is 
become the head stone of the corner." This quotation our Lord 
also applied to himself, when addressing the chief priests and scribes, 
a short time before he was betrayed into their hands. Matt, xxi, 42. 
They who esteemed themselves the defenders and supervisors of the 



80 



NOTES ON THE ACTS. 



12 Neither is there salvation in any other: for there is none 
other name under heaven given among men, whereby we must 
be saved. 

13 Now, when they saw the boldness of Peter and John, and 



church, and who, as builders, should have been acquainted with the 
quality of the material most suitable for embellishing and sustaining 
the great spiritual edifice, had overlooked and despised a stone, of 
inestimable value, and capable of reflecting glory over the whole edi- 
fice ; yet God, in his government and providence, has overruled this 
very rejection in such a manner as to make the rejected stone the 
chief corner-stone, filling the most conspicuous and important place. 
This had been also foretold in Isa. xxviii, 16:" Behold, I lay in Sion 
a chief corner-stone, elect, and precious," which Peter quotes in his 
epistle. 1 Peter ii, 6. Though the head men of the Jewish church 
rejected Christ, yet, by his death, he became the corner-stone of the 
sj)iritual temple ; and to all that believe, rest as living stones upon 
him, the cornei'-stone, he is indeed precious, as the apostle asserts. 

12, Neither is timre salvation in any ofAer] In a beautiful manner the 
apostle changes his discourse from the immediate theme to one still 
more important, from the healing of the lame man to the salvation 
of the soul. There is no bodily or spiritual healing in any other 
name, power, or person. For there is none other name] There is no 
other means of salvation. As if he had said, the very virtue of the 
Mosaic law depended upon its connection with the Messiah. All 
who had been saved, had, through the shadows of good things to 
come, seen, rejoiced, and trusted in, the Lamb of God slain from the 
foundation of the world, in the divine plan of salvation through a 
promised Messiah, and henceforth none could be saved but by faith 
in him, as having accomplished his Avork, and as now sitting at the 
right hand of power. Thus did our Lord in his teachings when 
upon earth, from ordinary and common occurrences, take occasion 
to announce and illustrate the m.ost important truths — as Avith the 
woman of Samaria, from the lack of bread among his disciples, from 
the lilies of the field — so now from the healing of the cripple, the 
apostle, moved by the Holy Ghost, finds occasion to preach reiDcnt- 
ance and the remission of sins through faith in a crucified Saviour. 
Header, hast thou felt this solemn truth, that there is none other 
name under heaven whereby we must be saved ? or art thou trusting 
in dead works, cold morality, or presuming upon mercy when thou 
dost, in thy life and affections, reject the only Saviour ? 

13. Now when they saw the boldness of Peter and John] " The freedom 
or boldness of speech." Their peculiar self-possession, as if they 



NOTES ON THE ACTS. 



81 



perceived that they were unlearned and ignorant men, they 
marveled ; and they took knowledge of them, that they had 
been with Jesus. 

14 And beholding the man which was healed standing with 
them, they could say nothing against it. 

15 But when they had commanded tliem to go aside out of the 
council, they conferred among themselves, 

really believed, and had implicit confidence in what they stated, their 
calm and solemn demeanor, so unusual in persons of ordinary ad- 
vantages and unused to addressing public assemblies. The judges 
were fairly awed by their prisoner. Perceived that tlmj loere unlearned 
and ignorant men] " Having perceived " or " learned " that they were 
unlettered men 5 that is, they had not been educated in the rabbinical 
schools, and had not learned the glosses and traditions upon the 
Scriptures that the Jews considered the most valuable knowledge; 
and also that they were private persons, for this is the sense of the word 
translated ignorant — were men who had been engaged in laborious 
occupations, not scribes or lawyers, and, therefore, not accustomed to 
speaking. Men are not always the best learned who have been edu- 
cated in the schools — some unlettered, private men, have been emi- 
nently wise unto salvation, and preached with power sent down from 
on high. 1 Cor. i, 26, 29. They marveled] Wondered— were sur- 
prized — it was so unusual — almost miraculous. And they took knoio- 
ledge of them] It may have been by the similarity of their appearance 
and address to Clnist when he stood before the same tribunal. They 
now manifested the spirit of Christ — the same meekness and respect 
for office, the same uncommon command over their passions, tlie same 
bold, simple, clear discourse; for the apostles, like their Master, 
spake ivith authority, and not as the scribes. The passage may mean, 
that they recollected that they had been with Jesus, or obtained evi- 
dence, by some means, that the accused had been the disciples of 
him whom they had crucified before his death. 

14. Standing loith them] As it may be translated, " Standing on his 
feet" — no longer a cripple. Could say nothing against it] The fact was 
too stubborn. They had known the man. Here he was before their 
eyes, a healed man. No falseliood, as in the case of Christ's resur- 
rection, could cover their base retreat" from the evident truth now. 
Still they were unwilling — so depraved, so blind is the heart, loving 
darkness rather than light, that they rejected the evidence of their 
own senses. 

15. When they had commanded them to go aside out of the council] Their 
examination was ended, and they were dismissed from attendance, 
that the council might consider their defense, learn the general opi- 

4* 



82 



NOTES ON THE ACTS. 



16 Saying, What shall we do to these men ? for that indeed 
a notable miracle hath been done by them is manifest to all 
them that dwell in Jerusalem, and we cannot deny ir. 

1 7 But that it spread no further among the people, let us 
straitly threaten them, that they speak henceforth to no man in 
this nanse. 

1 8 And they called them, and commanded them not to speak 
at all, nor teach in the name of Jesus. 

19 But Peter and John answered and said unto them, Whe- 
ther it be right in the sight of God to hearken unto you more 
than unto God, judge ye. 

nion, and act in concei't. This was customary, and no insult to the 
apostles. 

16. A notable 7mrade] An astonishing miracle, the fame of which is 
far spread, and which cannot be denied. 

17. But that it spread no further among the people] That the knoidedge 
of it be no more ■\^idely circulated, and thus b,ring credit to the apos- 
tles ; and induce the multitude, more than one thousand of whom, 
through the influence of this miracle, had already been converted, to 
believe in tlie crucified Jesus. Straitly threaten them] ()riginab Threat- 
en them tviih a threat — with severe punishment. In this name] In the 
name of Jesus of Nazareth. This was the greatest cause of vexation 
and fear to the council. This Jesus they had condemned, and he 
could now only be esteemed a prophet at their expense. If Jesus 
was the Messiah, they had been his bitter persecutors and murderers. 
They could not answer the a])ostle's argument, and they were too far 
blinded by pride and sin to follow their convictions of truth. They 
dared not inflict punishment upon men whose greatest crime had been 
an act of benevolence ; it only remained for them to command their 
silence for the future, and destroy, as far as possible, the impression 
already made upon the public mind. How impossible to shut up the 
influence of the gospel of Christ ! Dungeon bolts and bars have been 
in vain called into requisition for this purpose, \\nien the all-power- 
ful Saviour opens the door for the spread of his word, what human 
power can close it ! 

18. And tliey called them, &c.] This was the sentence : The apostles 
were not to preach Jesus and his resun-ection any more — not to use 
his name in working miracles, or make any reference to his Messiah- 
ship. 

19. Whether it be right in the sight of God, &c.] There is something 
peculiarly commanding and admirable in this response of the apostles. 
There is no wavering or hesitation, no consultation among them- 
selves, no trembling fear of the threat, and, at the same time, no lack 



NOTES ON THE ACTS. 83 

20 For we cannot but speak the things which we have seen 
and heard. 

21 So, when they had further threatened them, they let them 
go, finding nothing how they might punish them, because of the 
people : for all men glorified God for that which was done. 



of respect in their address. Trusting in the justice of their cause, 
convinced that they had the consciences of their judges upon their side, 
whatever might be their decision, they calmly, and with the utmost 
dignity, proposed the question, giving their accusers the choice of 
either horn of a painful dilemma, — to resist the evident will of God, 
or still to permit them to teach. If their doctrine had not been of 
God, signs and wonders like these would not have followed. Judge 
ye] Decide this question, say the apostles, whether it be right in the 
sight of God 1 lie appeals to a higher tribunal — carries the case up 
to that throne where all the wrong decisions of earthly judicatures 
will be reversed — to hearken unto you more than unto God. 

20. We cannot but speak, &c.] That is, consistently with our duty to 
God, " We cannot bring ourselves to do it." Their evidence of Christ's 
Messiahship was undoubted. They had seen his miracles — they heard 
the voice from heaven. They could not disbelieve, if they would, 
their own senses. Their Master, also, had sent them forth for this 
express purpose — to disciple all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost. " A necessity 
was laid upon them," as in the case of St. Paul, 1 Cor. ix, 16 ; and a 
wo was upon them if they preached not the gospel. 

21. Further threatened them] This noble appeal produced but little 
effect upon,these iniquitous jadges, further than to show the weakness 
and wickedness of their course ; and, as any rational answer was out 
of the question, they resoi't to the final argument of tyrants and per- 
secutors—add other threats to the preceding. Finding nothing hoio 
they might punish them] How gladly would they have discovered the 
slightest cause for administering a severe penalty ! But what had 
they done 1 Healed a cripple. Could they be punished for this 1 
Because of the people] The people were convinced. They had not the 
pride of office or character to hinder the operation of convicting grace, 
that now veiled the eyes of the council. They saw the hand of God 
was with the apostles, and they would have resisted any attempt to 
punish them, on the part of the rulers, for such a glorious act. All 
men] The great mass — those who had come to the knowledge of the 
transaction. Glorified God f<yr that which was done] For it had not 
been done in the apostles' name. It was a divine work, and they 
praised the almighty grace that had accomplished such a notable cure 



84 



NOTES ON THE ACTS. 



22 For the man was above forty years old on whom this 
miracle of healing was showed. 

23 And being let go, they went to their own company, and 
reported all that the chief priests and elders had said unto 
them. 

24 And when they heard that, they lifted up their voice to 
God with one accord, and said, Lord, thou art God, which hast 
made heaven, and earth, and the sea, and all that in them is ; 

25 AVho, by the mouth of thy servant David, hast said, 
Why did the heathen rage, and the people imagine vain 
things ? 

by man. It was an evidence that God was with them, and they 
rejoiced in this. 

22. Above foHy years old] Thus confirming the miracle, and making 
it the moi-e remarkable. During all this period he had been a help- 
less, well-known object of pity and charity, and there was no cure for 
him save by the means of a miracle. 

23. Went to their own company'] The company of Christians, who 
had formed an association together, meeting daily for prayer and 
spiritual improvement. Acts ii, 44, 45. Undoubtedly they continued 
in earnest supplication during the aiTCst of the apostles, and they 
were probably thus engaged when Peter and John retmned. Report- 
ed] Eelated. 

24. Lifted up their voice to God with one accord] Prayed unitedly, aU 
joining with their hearts in the prayer vocally offered by one of their 
number. Bishop Jebb remarks upon this prayer, " That this noble 
supplicatory hymn, poured forth at once by the whole Christian peo- 
ple, under the immediate influence of the Holy Spirit, is^orthy of 
that inspiration from whence it flows." Lord^ thou art God, &c.] A 
sublime periphrasis for the Lord of the universe. Thou art the univer- 
sal sovereign, having unlimited power. Against thee, all the efforts 
of wicked men are as nothing. Thy will must be done. Thy pur- 
poses cannot be broken. Thou, who art the Creator of all thuigs, 
canst control all things. How soothing this thought to the hearts of 
the despised and persecuted disciples ! 

25. Who, by the mouth of thy sei-vant David, hast said] Here is a 
divine attestation of the inspiration of the Psalms of David, and an 
inspired comment upon the second Psalm, a portion of which is 
quoted, and which is pecuharly fulfilled, as a prophecy, in this junc- 
tion of the church, it foretelling the ineffectual attempts of powerful 
enemies against Christ and his church, and their utter confusion. 
Seathen] Nations not Jews. People] Nearly similar in meaning — a 
parallelism. Rage] Violently oppose. Irmgine vain things] Hope for 



NOTES ON THE ACTS. 



85 



26 The kings of the earth stood up, and the rulers were ga- 
thered together against the Lord, and against his Christ. 

27 For of a truth against thy holy child Jesus, whom thou hast 
anointed, both Herod, and Pontius Pilate, with the Gentiles, 
and the people of Israel, were gathered together, 

28 For to do whatsoever thy hand and thy counsel determined 
before to be done. 



what is impossible — to destroy Christ — to accomplish their purpose 
against the will of God. 

26. Kivgs of the earth] This and the term ruler have nearly the 
same signification — the powerful ; those in high places. Thus it had 
been in the death of Christ ; the highest in the nation had appeared 
against him. Soon, kings literally would become their persecutors. 
Stood up] " Stood side by side for mutual help " — banded themselves 
together. Gathered together] Consulted together. Against the Lord, and 
against his Christ] It is rendered in the Psalm, "and against his 
Anointed" which is the proper translation ; the term signifying the 
office of our Saviour, for whicli he was set apart as the Lord''s anoint- 
ed, commissioned and anointed with the holy unction to be a prophet, 
priest, and king. Thus the enemies of Christ were the enemies of 
God. 

27. Now the disciples, having repeated the prophecy, remark in 
praise to God, upon its fulfillment, For of a truth] Tnily. Thy holy 
child Jesus] The word son, or servant, would perhaps better express 
the original — thy holy son or servant Jesus. Whom thou hast anointed] 
The terms Messiah and Christ both mean anointed. In speaking of 
our Saviour as the Anointed, they declared him to be the Messiah 
whom God had appointed to this office, as kings and priests were in- 
stalled in their offices, by being anointed with consecrated oil. Both 
Herod] Hei'od Antipas, son of Herod the Great, who was tetrarch 
of Galilee ; and being in Jerusalem at the time of our Lord's trial, 
Pilate, to relieve himself, perhaps, from responsibility, sent Christ to 
him to be examined. Pontius Pilate] The Eoman governor, (see 
Luke xxiii, 1-12.) without whose assent the execution could not have 
taken place. Gentiles, and the people of Israel] The Roman soldiers 
and the Jewish multitude gathered together to accomplish and witness 
the crucifixion. 

28. Mr. Wesley thus paraphrases this verse: "But they could do 
no more than thou wast pleased to permit according to thy determi- 
nate cminsel, to save mankind by the sufferings of thy Son. And 
what was needful for this end, thou didst before determine to permit 
to be done." The twenty-eighth verse may be read as a parenthesis 



86 



NOTES ON THE ACTS. 



29 And now, Lord, behold their threatenings : and grant unto 
thy servants, that with all boldness they may speak thy word, 

30 By stretching forth thy hand to heal ; and that signs and 
wonders may be done by the name of thy holy child Jesus. 

31 And when they had prayed, the place was shaken where 
they were assembled together ; and they were all filled with the 
Holy Ghost, and they spake the word of God with boldness. 



in the twenty-seventh, thus : " Whom thou hast anointed, (for to do 
whatsoever thy hand, &c.,) both Herod," &c. The term hand is sy- 
nonymous with power. Counsel means toill., design. The idea is, that 
God had not been in the least moved from his plan by the rage and 
vain attempts of the combined forces of earth. He had permitted 
them to exhibit their malice to their own destruction, as far as was 
necessary to accomplish his own great design of mercy, and the 
remainder of that wrath he had restrained. 

29. This verse is paraphrased by Bishop Jebb thus : " And as thy 
wise counsel predetermined that, through the confederacy of Jews 
and Gentiles, of kings and rulers, Christ should suffer ; so let the 
same wise counsel be now made conspicuous in the undaunted preach- 
ing of Christ crucified." Behold their threatenings] Take cognizance 
of They rage against thy counsel and design ; they would prohibit 
what thou hast commanded. Their enemies were the enemies of the 
Most High. And grant] Bestow — give, lliat with all boldness] Fear- 
lessly — faithfully — publicly. Speak thy word] Preach, as thou hast 
appointed, thine own truth. 

30. By stretching forth thine hand to heal] " While thou art stretching 
forth thy hand, that is, exerting thy power, to heal or, " Show that 
the word Ave preach is thy ivord, by healing the sick, and confirming it 
with miracles wrought in the name of Jesus." By the name of thy 
holy child Jesus] Thus giving divine and public attestation that he is 
the Messiah — the anointed of God. 

31. A7id when they had prayed] The prayer was heard, and, upon its 
close, Almighty God, in a most solemn and glorious manner, signi- 
fied his acceptance of it. It was a peculiar time. The church was 
young and comparatively small, and persecutors wei-e many and pow- 
erful. The first persecution had transpired ; they were now seeking 
for grace to meet the expected conflict, and threw themselves upon 
the arm of God. To confirm their faith, and prepare them boldly to 
preach, He exhibits his mighty power and presence in their midst. 
The place was shaken where they were assembled] By a divine power. 
This earthquake, or trembling of the place where they were, was the 
external evidence that God was there, serving to arrest their attention 



NOTES ON THE ACTS. 



87 



32 And the multitude of them that believed were of one heart, 
and of one soul: neither said any 0/ tliem that aught of the 
things which he possessed was his own ; but they had all things 
common. 



and confirm their faith. And they were filled icith the Holy Ghost] What 
a glorious result again of united, faithful prayer ! They had once 
before received this baptism, but this did not render a fresh outpour- 
ing unnecessary. " Though these disciples had received the Holy 
Ghost on the day of Pentecost, yet they were capable of larger com- 
munications. Indeed, one communication of this Spirit always makes 
way and disposes for another. Neither apostle nor private Christian 
can subsist in the divine life without frequent influences from on high. 
Had these disciples depended on their Pentecostal grace, they might 
have sunk now under the terror and menaces of their combined and 
powerful foes. God gives grace for the time being, but no stock for 
futurity^ because he will keep all his followers continually dependent on 
him." — Clarke. And they spake the icord loith boldness] Why should 
they not, with the Spirit of the Most High upon them ? All fear had 
fled — they had i-eceived a solemn evidence of the approval of God. 
Confidently now they preach the Messiah. It is the baptism of the 
Holy Ghost that we want, to give us a power and boldness in preach- 
ing and laboring for souls. 

32. The multitude] Five thousand. Verse 4. Were of one heart and 
of one soul] So firmly were they bound together in affection. " This 
is a picture of what every Christian church ought to be, and Avhat 
every Christian church will probably be, when the fullness of the 
Spirit shall be poured out in the last days, and the consummation of 
all things aiTive. Here we meet with no factions or divisions on the 
part of the people — no jealousy — no party spirit. No desire of dis- 
tinction disturbed the pure harmony of the primitive church. The 
apostles, as the spiritual fathers of God's household, without opposi- 
tion, sviperintended all things, and directed the disposal of the exten- 
sive and benevolent contributions of the faithful. The first law of 
their divine Master was fulfilled. Mutual and holy love was the sa- 
cred bond of their union — the ruling principle of their life and ac- 
tions." — TowNSEND. Neither said any of them that aught of the things 
which he possessed was his own] Did not call them his own. That is, 
such was their love, that those who had property held it ready to be 
bestowed as the wants of poorer brethren required. They had all 
things in common] "Not by possession, but as to use." (See Acts ii, . 
44.) They held their substance to be common property, so far as the 
necessities of others required. Not making a common stock, or fund, 



88 



NOTES ON THE ACTS. 



33 And with great power gare the apostles witness of the 
resurrection of the Lord Jesus: and great grace was upon 
them all. 

34 Neither was there any among them that lacked : for as 
many as were possessors of lands or houses sold them, and 
brought the prices of the things that were sold, 



of all theii- property, but were always ready to distiibute to the wants 
of suffering brethren ; considering, in their love for Christians, that 
all their property belonged to their brethren, just as far as the 
necessities of any made it meet that they should share with 
them. 

33. And with great power gave the apostles witness of the resuyrection] 
The resun-ection was theh great theme — the subject of their continued 
discourse ; because tbis important fact, in connection ■«dth the pro- 
phecies, decided the question of Christ's Messiahship. And this the 
apostles testified, having seen him and conversed with him after his 
crucifixion, with extraordinary force. They preached it in the de- 
monstration of the Spirit, for the power of the Holy Ghost was upon 
them. The term power may here refer to miraculous energy, and sig- 
nify that, by astonishing mhacles, perfonned in the name of Christ, 
the apostles gave evidence of his resurrection. This is the opinion 
of Dr. Bloomfield and Dr. Clarke. And great grace was upon them all] 
The word in the original translated grace, is the same translated favor 
in Acts ii, 47, where it is said that the disciples found favor icith all 
the people; and some comiAentators have made the same apphcation 
of the term here, esteeming the idea of the clause to be, that the com- 
pany of Christians enjoyed, to a large degree, the favorable regards 
of the people generally ^ but this hardly seems to do justice to the 
nari'ation. It seems rather to refer to the especial favor and blessing 
of God which they enjoyed — a great outpouring of the Holy Spirit. 
A large measure of heavenly grace rested upon them all. 

34. Neither was there any among them that lacked] That is, there was 
no one of their number in suffering want. Not that there were none 
poor, but, such was the generosity of the rich, that the wants of all 
were supplied. Thus ought the church always to provide for her jooor. 
For as many as were possessors of houses or lands sold them. &c.] Dr. 
Eloomfield remarks that this should not read as many as had, but such 
as had ; meaning, that some of those who had houses and lands sold 
them, in order to obtain means to supply the necessities of poor 
brethren. And brought the prices, &c.] Showing that it was voluntary 
on their part, not absolutely required by the apostles, but a most 
cheerful and freely offered charity. 



NOTES ON THE ACTS. 



89 



35 And laid them down at the apostles' feet : and distribution 
was made unto every man according as he had need. 

36 And Joses, who by the apostles was surnamed Barnabas, 
(which is, being interpreted, The son of consolation,) a Levite, 
and of the country of Cyprus, 



35. And laid them down at the apostles' feet\ The money they obtained 
for the property sold they laid at the feet of the apostles, or committed 
to their care for distribution ; the terms expressing their respect and 
reverence for them. And distribution was made unto every man accord- 
ing as he had need] The apostles were the almoners or distributers of 
the general fund collected to relieve the necessities of the distressed. 
It appears evident, from this verse, that there was no common stock 
made of all the property of the disciples, from which each one, with 
equal right, should draw his proper allowance, but that it was a tem- 
porary and necessary subscription, to meet the immediate wants of 
the suffering. The fund was intended solely for the poor, and each 
one gave to it according to his ability and free will. 

36. And Joses, &c.] This individual is especially mentioned because 
he was a foreigner and especially liberal, and also because afterward 
mentioned as a successful preacher of the gospel. Acts xi, 24, 30. 
He gave his property — himself — his all, to Christ and the church. 
Barnabas] The original Syriac term means, a son of prophecy, a preach- 
er, a teacher ; and the Greek renders it a son of exhortation or consola- 
tion, referring to his gifts as a minister of the gospel — ^his aptness to 
teach, as well as his power to move and console. This name the 
apostles gave him. This practice of giving names expressive of 
character was common. Simon was called Peter and Cephas, or a 
stone; John and James, Boanerges, or sons of thunder. John i, 44; 
Mark iii, 17. A Levite] Belonging to the tribe of Levi. This tribe 
was chosen to attend to the duties of the tabernacle and temple. 
Aaron and his immediate descendants were the priests, and filled the 
higher offices ; while the rest of the tribe, called Levites, discharged 
the humbler duties. As a tribe they had no inheritance, but were 
supported at public expense, in cities set apart for their use, and by 
tithes ; but as private individuals, they were allowed to hold property. 
A7id of the country of Cyprus] Cyprus is an island in the Mediterra- 
nean Sea, not far distant from the Jewish coast. The island was the 
residence of many Jews. Here, probably, was the property of Bar- 
nabas. Dr. Clarke observes :. " As it is likely that he was one of those 
strangers that came up to Jerusalem to the late feast, and was there 
converted, he might have sold his land in the island to some of his 
own countrymen who were at Jerusalem at this time ; and so, being 



90 



NOTES ON THE ACTS. 



37 Having land, sold i^, and brought the money, and laid it 
at the apostles' feet. 

called to the work of the ministry, continued to associate with the 
apostles, traveling everywhere, and preaching the gospel of the king- 
dom of God. He was the constant companion of St. Paul till the 
separation took place on account of John Mark, mentioned Acts xv, 
36-39." Fi'om the chapter we learn — 

I. That sincere piety will accomplish much even without the gift 
of education, &c. 

II. That Christians should betake themselves to united prayer in 
every peculiar exigency. 

III. We see the powerful effect of such supplication. 

1. The Holy Ghost descended and filled their hearts. 

2. Enabled them to offer Christ to the unconverted with boldness. 

3. Secured numerous conversions. 

4. Bound them all together in a bond of strong mutual love. 

5. Destroyed their habitual love for this world's goods. 

6. Eelieved the wants of all the suffering. 

7. Secured an abundant and continued shower of heavenly grace 
upon them. 



CHAPTER V. 

1. After that Ananias and Sapphira his wife, for their hypocrisy, at Peter's re- 
buke, had fallen down dead, 12, and the apostles had wrought many miracles, 
14, and many were added to the church, 17, the apostles are again imprisoned, 
19, but delivered by an angel, and bidden to preach the gospel boldly. 21. They 
teach openly in the temple, 29, and before the council, 33, who determine to 
kill them, but are deterred from this course by the advice of Gamaliel, a noted 
teacher among them. 40. They therefore beat the apostles and let them go, 
glorifying God that they are accounted worthy of suffering for Christ's sake. 

BUT a certain man named Ananias, with Sapphira his wife, 
sold a possession, 

The preceding chapter closed with a noted example of sincere 
benevolence ; to obtain the credit of an act so liberal and disinte- 
rested, without making the necessary sacrifice, an unworthy couple 
are tempted to the commission of a most heinous sin, and subjected 
themselves to a sudden and awful visitation. 

1 . A certain man named Ananias, loith Sapphira his ivife] This is all we 
know of them — their names and their sin. It appears that they were 
both alike depraved, and united together in planning and can-ying out 
this deception. Mr. Wesley thinks they were not believers ; "for all 
that believed ' were of one heart and of one soul.' Probably not bap- 



NOTES ON THE ACTS. 



91 



2 And kept back part of the price, (his wife also being privy 
to it,) and brought a certain part, and laid it at the apostles' 
feet. 

3 But Peter said, Ananias, why hath Satan filled thy heart to 



tized ; but intending now to offer himself for baptism." Sold a pos- 
session] Which, from the third Averse, we learn to have been land. 
This they did of tlieir own accord. There was no requirement 
made ; they were playing the hypocrite. They desired to acquire a 
reputation for exalted benevolence ; and they might also have ex- 
pected that, as they insisted upon the fact that they had given up all 
their possessions, they would now be maintained at public expense, 
from the general fund, while they could retain the rest of their pro- 
perty for private pui-poses. 

2. And kept back part of the price] " Appropriated part to his ovra 
use." Pretending to give the whole, he made this reservation. This 
was his sin. He might have retained all, or the portion that he did, 
without incurring gviilt ; but others were making great sacrifices, and 
he coveted the praise of men rather than the approval of God. He 
formally offered the proceeds of all his property to the apostles, 
while he still held upon a part. He not only reclaimed or stole what 
he had consecrated to God, but he lied in the very act of the conse- 
cration. He offered to God what he still considered as his own. In 
our consecrations to the Lord let us never permit our lips to belie 
our hearts ! Privy to it] Being in the secret, plotting with him. A 
certain pa^i,] The agreed portion. He may have called it all he had. 
Laid it at the apostles'' feet] Thus professedly devoted all to God. 

3. But Peter said] Peter mtist have been suddenly inspired by the 
Holy Ghost, as he could not otherwise have known the secret pur- 
pose of Ananias. How vain to attempt to deceive God ! Man may 
be imposed upon ; but the eye of Omniscience is never closed. Wh^ 
hath Satan filed thy heaii] The Scriptures attribute sudden and 
powerful temptations to the agency of Satan or the devil. Thus, in 
the case of Judas, recorded in Luke xxii, 3, and John xiii, 17, it is 
said that Satan entered into him. If there were no devil, as some at 
the present day teach, how strange that, under the miraculous 
agency of the Holy Spirit, Peter should assert his personality and 
present act of temptation ! The term, filed thy heart, may be trans- 
lated, instigated, excited, impelled; implying, also, a yielding to the 
temptation. It expresses a state of the mind entirely under the 
control of the evil one, which has submitted to his temptations, and 
become an instrument to carry out his evil suggestions. The 
temptation of the devil does by no means excuse a man for the 



92 



NOTES ON THE ACTS. 



lie to the Holy Gliost, and to keep back part of tlie price of the 
land ? 

4 While it remained, was it not thine own ? and after it was 
sold, was it not in thine own power ? why hast thou conceived 
this thing in thy heart ? thou hast not lied unto men, but unto 
God. 



commission of a sin to which he is tempted, because the tempter is 
powerless except in a willing mind. He can only enter into and fill 
the heart of that man who keeps the door of his mind wide open to 
receive evil suggestions and thoughts. The sin consists in yielding 
to temptation, not in being tempted. We are told in James iv, 7, 
that if we resist the devil, he will flee from us. In John viii, 44, lie 
is styled the father of lies, and in this case he shows himself worthy 
of the appellation. To lie to tJie Holy Ghost] To deceive, or impose 
upon the Holy Ghost. The apostles acted under the direction and 
inspiration of the Holy Ghost ; and, in attempting to deceive them, 
Ananias at the same time sought to impose upon the divine Spirit. 
*' It was a distrust of his power, an endeavor to discover if the secret 
things of the heart were manifest to Him." Doddridge calls it an 
atfront directly leveled at the Holy Ghost himself in the midst of 
his astonishing ti'ain of extraordinary operations. To keep hack] To 
retain — withhold. Dr. Clarke observes that the Greek Avord is used 
to signify purloining public money. The property was no longer theirs ; 
they professedly gave it up to the public fund ; and they as really 
purloined it as if they had stolen what was already there. 

4. While it remained] " Remained unsold," unappropi'iated to cha- 
ritable purposes. Was it not thine own ?] Equal to a positi^^e affirma- 
tion. It then belonged to thee. It might innocently have been 
retained; the gift to God was altogether voluntary on thy part. 
And after it was sold, was it not in thine own power ?] " At thy dis- 
posal." The proceeds, the money, was in his hand, still to be re- 
tained in whole, or in part, if he pleased, and without sin. The 
apostle mentions this to show how aggravated his crime was. He 
was driven to it by no exjjress command ; it was an immitigated, 
barefaced sin, voluntarily commenced and carried through to its 
completion. Why hast thou conceived this thing in thy heaH?] Why 
hast thou deliberated upon it, planned, and determined ? Why hast thou 
fairly yielded thy heart to Satan, and entered into his devices, de- 
termining to carry them out ? T'hou hast not lied unto men, hut unto 
God] In the verse preceding this, Peter assures Ananias that he has 
lied against the Holy Ghost ; in this verse, his offense is represented 
as being against God, This is a very clear proof that the Holy 



NOTES ON THE ACTS. 



93 



5 And Ananias, hearing these words, fell down, and gave up 
the ghost. And great fear came on all them that heard these 
things. 



Ghost is God. (Compare John iii, 6; 1 John y, 4; Matt, ix, 38; with 
Acts xiii, 4 : 2 Tim. iii, 1 6 ; with 2 Peter i, 21 ; John vi, 45 ; 1 Cor. ii, 13 ; 
Rev. ii, 23.) It was peculiarly a lie mito God the Spirit, because he 
now filled and inspired the apostles. His presence the Saviour had 
promised when he ascended, and in the fulfillment of this he had 
come in power on the day of Pentecost, and remained with them. 
It was the influence of the Spirit that had induced this benevolence 
in the hearts of the sincere Christians, who made a disposal of their 
property upon the church ; and upon the Spirit thus operating, Ana- 
nias had imposed. It is the office of the Holy Spirit to discover the 
thoughts of the heart, (1 Cor. ii, 10.) and this is the peculiar work of 
the divine Being. 1 Chron. xxviii, 9. They sinned against this 
searching power of the Holy Ghost, who must be God, as God alone 
can search the heart. Jer. xvii, 10. 

5. Hearing these icords] Unable to answer, conscious of guilt, ex- 
posed to all, the secret purposes of his heart disclosed. Fell down] 
"Palling down," struck by the divine hand. Gave up the ghost] Ex- 
pired, died, under a direct visitation of divine Providence. " This 
severity Avas not only rigliteous, considering that complication of, 
vain-glory and covetousness, of fraud and impiety, which the action 
contained ; but, on the whole, was wise and gracious, both as it served 
to vindicate the honor of the blessed Spirit, so notoriously affronted 
by this attempt to impose on those who had been so lately and emi- 
nently anointed by his extraordinary effusion ; and, further, as it 
tended most effectually to deter any dishonest persons from joining 
the Christians merely for the sake of obtaining a charitable support 
from the poor fund, to which, by a fraud like this, many might, on 
easy terms, have purchased a pretence, who would also, no doubt, 
have proved a great scandal to a profession taken up on such in- 
famous motives. This, likewise, was a very convincing attestation 
of the apostles' most upright condiict in the management of the sums 
with which they were intrusted, and, in general, of their divine mis- 
sion : for none can imagine that Peter would have had the assurance 
to pronounce, much less the power to execute, such a sentence as 
this, had he been guilty of fi-aud, or belied the Holy Ghost in his 
pretensions to be under miraculous influence and direction." — Dod- 
dridge. And great fear came on all them that heard these thmgs] A 
sudden death is always an event of a solemn nature, impressing all 
acquainted with the circumstances ; but such a death as this, result- 



94 



NOTES ON THE ACTS. 



6 And the young men arose, wound him up, and carried him 
out, and buried Awn. 

7 And it was about the space of three hours after, when his 
wife, not knowing what was done, came in. 

8 And Peter answered unto her, Tell me whether ye sold the 
land for so much ? And she said, Yea, for so much. 



ing from a peculiar and heinous sin, by an immediate stroke of God, 
would naturally excite awe and terror. 

6. Aiid the young men arose^ &c.] The dead were buried as soon as 
possible after their demise, among the Jews, owing to the rapidity 
with which, in that country, coiTuption takes place. The dead are 
always buried on the same day, unless the death occurs near night, 
and then the burial transpires early the succeeding day. But this was 
a peculiar case-, the circumstances required a speedy bm-ial 5 there 
was no question of his death ; his coi-pse could not but have been 
offensive 5 and the same judgment awaited his wife for her equal par- 
ticipation in his guilt. These young men were the younger part of 
the men present. Bloomfield remarks, that it was customary for the 
ymmger men of the Christian church to perform, perhaps in rotation, 
the more laborious offices in the congregation, which were at so 
early a period not appropriated to particular persons, and, conse- 
quently, the persons performing those offices were not likely to have 
any distinctive name of office. Coffins are not used in the East, the 
corpse being wrapped in a winding sheet, and spices wound up with 
the body, and thus laid away in the tomb. In an emergency, like 
the present, the ordinary mantle worn by the person would serve for 
a winding sheet if no other were near. 

7. And it was about the space of three hours after] Probably at the 
next hour of public prayer. His toife, not knowing what was done] It 
may seem surprising, at first, that no one informed his wife of the 
event, or that it did not in some way come to her knowledge. It 
may be that Peter, divinely inspired, knew of the equal guilt of the 
wife, and commanded that she should not be informed of the awful 
occurrence. And, besides, the terror excited by the event, and the 
natural suspicion of his wife, would render them unwilling to see 
her, while the burial would require a considerable portion of that 
time. " It is not the manner," says Mr. Ripley, " of Luke to enter 
into details of subordinate circumstances. He faithfully relates the 
principal and important facts — those which it was proper to keep on 
record." 

8. And Peter answered unto her] " Addressed her." Whether ye sold 
the land for so much ?] For such a sum— probably mentioning the 



NOTES ON THE ACTS. 



95 



9 Then Peter said unto her, How is it that ye have agreed 
together to tempt the Spirit of the Lord ? behold the feet of 
them which have buried thy husband are at the door, and shall 
carry thee out. 

10 Then fell she down straightway at his feet, and yielded up 
the ghost. And the young men came in, and found her dead, 
and carrying her forth, buried her by her husband. 

11 And great fear came upon all the church, and upon as 
many as heard these things. 

amount stated by her husband. She answers in the affirmative, thus 
signifying her acquaintance with the deceit, and her equal guilt. 

9. Agreed together] United, conspired. To tempt the Spirit of the 
Lord] To try whether the Spirit of God would detect their deceit 
and hypocrisy. Not that they hoped to deceive the divine Spirit, or 
to discover whether the apostles were under his guidance ; hut such 
was their blindness and perversity, their vain-glory and selfishness, 
that they risk this discovery, run the hazard, as if it were possible, 
in some way, to escape the searching eye of God ; or as if, by some 
means, they might avoid the consequences. Sin blinds a man, and 
makes him reckless, presumptuous, and forgetful of its fearful 
penalty. Little do the ungodly ones of earth, who are now sinning 
with a high hand and outstretched arm, neglecting the commands of 
God, trampling upon his law, rejecting Christ, reflect upon the awful 
truth, that " the wages of sin is death." They are tempting God, 
presuming upon his mercy, venturing, because he forbears, to sin, 
and vainly hoping to escape. Behold the feet of them] The pei-sons ; 
the Hebrews often expressing a man by some member of his body. 
Are at the door] Near at hand : perhaps just returned from without 
the walls of the city, where the dead were buried. Shall carry thee 
out] Shall bury thee. 

10. Then fell she down straighiivay at his feet^ &c.] By the same 
divine judgment she followed her husband. It was not the threat 
of Peter, (as what he said was but a prediction of what would 
happen,) nor in answer to a prayer of his, nor shame, nor remorse, 
that caused their death : it was a direct interposition of God. What 
Peter said was under the direction of the Spirit, and their death was 
immediate. 

1 1 . And great fear came upon all] A repetition of what is said in 
the fifth verse, the horror of the former occurrence being enhanced 
by the death of Sapphira. The intended effect of the judgment was 
thus accomplished upon both the church and the people generally — 
a reverential awe and wholesome fear of God, inducing careful self- 
examinationj and sincerity of purpose on the part of the church, and 



96 



NOTES ON THE ACTS. 



12 And by the hands of the apostles were many signs and 
wonders wrought among the people ; (and they were all with 
one accord in Solomon's porch. 

13 And of the rest durst no man join himself to them : but the 
people magnified them. 



saving her from the ingress of impostors, hypocrites, and fraudulent 
persons, who, for sordid motives, on account of the liberality of rich 
Christians, would have sought to unite with them, and who would 
have hindered her usefulness, and distracted her counsels. A marked 
exhibition of the thorough, heart-searching purity of the requirements 
of the gospel of Christ was also given. It may be worthy of notice, 
that not long after the establishment of the Mosaic dispensation two 
persons, Nadab and Abihu, sons of Aaron, were sti-uck dead for pre- 
suming to perform duties not assigned to them — trifling with the 
commands and presence of God. Lev. x, 1-5. 'Mr. Eipley makes 
the following profitable remarks upon this awful occurrence :— 
" How eminently did the events just related show ' that lying lips 
are an abomination to the Lord!' Prov. xii, 22. How useless is 
deception, particularly in reference to religious matters ! Iniquity 
cannot be concealed from God; and if the honor of his cause so 
require, he can at any moment expose and punish insincerity. For 
secresy in sin is no defense from the eye or the hand of God. His 
' eyes are in every place, beholding the evil and the good.' Prov, 
XV, 3; compare Psalm cxxxix, 11, 12. Union in sin gives no se- 
curity to the transgressor : ' Though hand join in hand, the wicked 
shall not be unpunished.' Prov. xi, 21." 

12. And by the hands of the apostles] That is, by the apostles. Dr. 
Clarke thinks this clause of the twelfth verse should immediately 
precede the fifteenth, it having been, as he supposes, transposed. ( See 
verse 15.) And they were all with one accord in Solomon's poixh] The 
apostles and the company of believers are here referred to. They 
had become so large that no private dwelling could contain them ; 
they therefore resort to a convenient part of the temple — that portion 
called Solomon's porch. (See note on Acts iii, 11.) 

13. And of the rest] The rest of the worshipers in the temple who 
were not believers or Christians. Some suppose it to refer to the 
rich — the scribes and Pharisees, who kept aloof, while the common 
people received them gladly. No man joined himself to them] They 
did not venture, as the context shows, to come near, to approach 
them, for interference or otherwise, through the awe produced by the 
late occurrence. Or perhaps it may mean, did not dare join them- 
selyes in false pretences, like Ananias and Sapphira. The people 



NOTES ON THE ACTS. 



97 



14 And believers were the more added to the Lord, multitudes 
both of men and Avomen ;) 

15 Insomuch that they brought forth the sick into the streets, 



magnified therri] The people at large, as distinguished from the rulers 
and chief men, held them in great reverence. 

14. Believers were the more added to the Lord] Called believers he- 
cause they credited and relied upon the testimony of the apostles, and 
trusted in the Messiah, the crucified Jesus, for salvation. They were 
added, not merely by profession, to the church, the company of Chris- 
tians, but, by living faith, to the Lord. They became a portion of his 
mystical body — one with him — united as the branch is to the vine. 
Disciplining the church when it is really needed will always have a 
good effect upon the success of the church — the cutting off of these im- 
pure persons secured the accession of multitudes of soundly converted 
persons. There is no real contradiction between the preceding verse 
and this. In one it is said : " Of the rest durst no man join himself to 
them ;" — in the fourteenth : " And believers were the more added to 
the Lord." The first, as before stated, may refer to the rulers, who 
kept aloof while the people generally believed ; or it may read, as is 
probably the true meaning, None dared to interfere with them, to im- 
pose upon them, or to unite with them through selfish and unworthy 
motives ; while multitudes, thoroughly convicted of sin and converted 
to Christ, were added to the church. 

15. Insomuch that they brought forth] This verse Dr. Clarke and Dr. 
Townsend think should be immediately connected with the first clause 
of the twelfth, and esteems the following transposition to be the coi'- 
rect reading of the passage : — 

Verse 11. And great fear came upon all the church, and upon as 
many as heard these things. 

Verse 13. And of the rest durst no man join himself to them ; but 
the people magnified them. 

Verse 14. And believers were the more added to the Lord, both 
men and women. 

Verse 12. (Last clause.) And they were all with one accord in 
Solomon's porch. 

Verse 12. (First clause.) And by the hands of the apostles were 
many signs and wonders wrought among the people ; 

Verse 15. Insomuch that they brought forth the sick into the 
streets, &c. 

By throwing the intervening verses into brackets, commencing with 
the last clause of the twelfth and ending with the fourteenth, thus 
making a parenthesis of it, nearly the same result is accomphshed 

5 



98 



NOTES ON THE ACTS. 



and laid them on beds and couches, that at the least the shadow 
of Peter passing by might overshadow some of them. 

16 There came also a multitude out of the cities round about 
unto Jerusalem, bringing sick folks, and them which were vexed 
with unclean spirits ; and they were healed every one. 

1 7 Then the high priest rose up, and all they that were with 



without any transposition. They brought the sick into the streets 
that they might be more accessible to the apostles, and that they might 
make direct application to them for miraculous relief. And laid them 
on beds and couches] The former term denotes the more costly and 
elegantly furnished beds of the rich ; the latter a mean and inferior 
article, coarse and hard, barely covered with a skin, upon which the 
poorest classes laid. The different terms show the varied classes that 
flocked to the apostles to be healed of their diseases — the wealthy as 
well as the humble poor. The slmdoio of Peter passing by might over- 
shadow some of them] This was the impression of the multitude, that 
if they could not reach Peter, so that he might lay his hands upon 
them, if his shadow could but pass over them they Avould be healed. 
There is no intimation given in the text that this was a suggestion of 
the apostle, or that any one was healed by such a course : but such 
was the veneration excited by the apostle, and such his power to heal 
in the name of Christ, that they supposed his passing shadow would 
accomplish it. There is no impossibility in believing that they were 
healed, not by any inherent virtue in Peter ; but according to their faith 
in the divine energy that inspired him, it was even so unto them. 
Thus the woman that our Lord healed reasoned : " If I may but touch 
his garment I shall be whole." Matt, ix, 20, 21. And it is stated of 
the apostle Paul, that God wrought remarkable cures through hand- 
kerchiefs and aprons which had been applied to his body. Acts xix, 
11, 12. Our Lord had assured his apostles that greater things than 
they had seen him accomplish should they do, because he should go 
to the Father and send the power of the Holy Spirit down upon them. 

16. There came also a multitude out of the cities round about Jerusalem] 
Hearing reports of the extraordinary occurrences in the temple and 
city, and the wonderful healing power of the apostles. Vexed ivith 
unclean spirits] Possessed with devils — tormented, aflBicted by them. 
They were differently affected, it is evident, from the sick, for these 
are mentioned before. They brought sick folks, and another most 
distressed and afflicted company, who, in the clear, unmistaken lan- 
guage of Scripture, were vexed or possessed with unclean spirits, or 
demons. 

17. Then the high pri&t] Probably Caiaphas, as the act was in keep- 



NOTES ON THE ACTS. 99 

him, (which is the sect of the Sadducees,) and were filled with 
indignation, 

18 And laid their hands on the apostles, and put them m the 
common prison. 

19 But the angel of the Lord by night opened the prison doors, 
and brought them forth, and said, 



ing with his character, he having been the most active instigator of 
the death of Christ, John xi, 49, 50. It seems, from what is here 
said, that he was a Sadducee; and from Josephus we learn that some 
of the high priests, as well as most of the persons of rank, were of 
this sect. Rose up] Began to bestir himself — take active measures 
for the suppression of the new sect. Aiid all they that were with hirn\ 
Those who were of his party or belief in the Sanhedrim. Which is 
of the sect of the Saddiicees] There was a bitter contention between the 
Pharisees and Sadducees ; and as members of both sects were in the 
council, the Sadducees would be likely to move in a body with their 
leader, and the Pharisees be less conspicuous in their opposition to 
the Christians, especially as the principal matter of accusation against 
them involved the doctrine of the resurrection from the dead, which 
the Pharisees believed, and for which they contended with the Sad- 
ducees. The preaching of Jesus and his resurrection from the dead, 
and a coming judgment, Avas therefore exceedingly oifensive to the 
latter, who believed in no resuri-ection, or future punishment of the 
wicked. As multitudes were daily flocking to the apostles, and their 
views were widely spreading, the anger of the impetuous Sadducean 
high priest and his party in the Sanhedrim was roused. Sect] Opi- 
nion. The original Avord means simply choice : they had chosen this 
view of doctrines rather than another. It is the same word from 
which the English term Iieresy is derived, which, by Papal usage, has 
come to be used only in an offensive way. Those who first bore the 
title chose to think for themselves ; took up, from choice, a different 
view of infallibility, purgatory, &c., and were called, on this account, 
heretics. Filled with indignation] Greek, zeal — with fervor, implying 
also wrath, malice. 

18. Laid their hands] Arrested them. Common prison] In the public 
prison. 

19. But the angel of the Lord by night] The article is not in the ori- 
ginal, and the sentence is more correctly translated an angel of the 
Lord. That an angel was sent by the Lord, and the prison doors 
opened in a miraculous manner, is evident ; for, had they been burst 
open by an earthquake or tempest, or had their friends attempted 
their release, as some enemies to the inspiration of the Bible pretend. 



100 



NOTES ON THE ACTS. 



20 Go, stand and speak in the temple to the people all the 
words of this life. 



then would the prison guards have been able to account for the ab- 
sence of tlie prisoners ; but the keepers were found standing guard 
in their stations, believing that their prisoners were safe, and all the 
doors were closed. Had it not been a mii-aculons occun-ence, the 
apostles would not have been so mildly treated by the council as they 
were when found again preaching, with the same boldness, in the 
temple. Their enemies were overawed by this extraordinary event. 
By supposition of a miracle, only, can ^\e account for the speech of 
Gamaliel, so fall of ^vise counsel and moderation, and whose advice 
was immediately adopted. Verses 35-40. That it was an intelligent 
spirit, sent by God on this occasion, is evident from the account of 
the occiirrence. The angel speaks to Peter, directs him as to his fu- 
ture course, and this word Peter strictly obeys. How this was done 
without the notice of the guard, we may not explain. As once again 
the prison doors were opened by a divine messenger, so now He, with 
whom nothing is impossible, commissioned his angel to work this 
miracle. The guards might have been thrown into a stupor while 
the gates were opened, the apostles released, the prison closed, and 
remained all the while unconscious of what was passing. The rea- 
sons for this miracle at this time may be — 

1. To convince the apostles and disciples of the special pro-\ddence 
of God exercised over them, and the omnipotence of him in whom 
they trusted. 

2. It would tend powerfully to impress the minds of their enemies 
with respect for fliem and their doctrines, as men who were under 
the especial care, and subjects of the miraculous intei-position, 
of God. 

3. It would show the rulers that, in their attempt to crush the apos- 
tles, they were fighting against God, and that their elforts must be 
hopeless. 

20. All the words of this life] All the doctrines of the gospel — truths 
which, when received and obeyed, secure eternal life. Thus Peter 
says to the Saviour, " To whom shall we go but unto thee ; thou hast 
the words of eternal life.''^ The religion of Christ gives life to those 
who " are dead in trespasses and sins." It supplies them with a con- 
tinued spiritual life — the life of faith — and secures to them eternal life 
beyond the tomb. For preaching the resurrection they were impri- 
soned ; but now they were to go again into the temple, the most pub- 
lic place, and boldly preach eternal life, as brought to light in the 
gospel and by the resurrection of the Lord Jesus Christ. 



NOTES ON THE ACTS. 



101 



21 And when they heard tliat^ they entered into the temple 
early in the morning, and taught. But the high priest came, 
and they that were with him, and called the council together, 
and all the senate of the children of Israel, and sent to the 
prison to have them brought. 

22 But when the officers came, and found them not in the 
prison, they returned, and told, 

23 Saying, The prison truly found we shut with all safety, 
and the keepers standing without before the doors : but when we 
had opened, we found no man within. 

24 Now, when the high priest, and the captain of the temple, 
and the chief priests, heard these things, they doubted of them 
whereunto this would grow. 

25 Then came one and told them, saying. Behold, the men 
whom ye put in prison are standing in the temple, and teaching 
the people. 

21. Early in the morning] Original, "At daybreak." They imme- 
diately obeyed the word of God, without hesitation or fear of the con- 
sequences. When duty evidently calls we should follow, trusting in 
God, however great the dangers we may encounter. The devout 
Jews were accustomed to wait early in the temple for their devotions. 
Luke xxi, 38 ; John viii, 2. The morning is a peculiarly favorable 
hour for religious exercises and pmyerful reflection; the mind is 
clear, strong, and unburdened with daily cares. The high priest came\ 
To the council chamber, which was in, or near, the temple. And tliey 
that were loith him] His friends and partisans. (See verse 17.) And 
all the senate of the children of Israel] All the elders, as the original sig- 
nifies, of Israel. In addition to the council, as a grave matter was to 
come before them, they call in the chiefs — men of note, age, and 
influence among the people. 

22. When the officers came] Those sent by the council, holding an 
office like our constable. 

23. The prison truly found we shut, &c.] They found the prison shut, 
and everything safe, so that it could not have been broken open. And 
besides, the keepers were all in their places, unconscious of what had 
occurred. 

24. Captain of the temple] (See note on Acts iv, 1.) Chief priests] 
The heads of the divisions of the sacerdotal classes. I Chron. xxiv. 
They doubted of them whereunto this would grow] They did not know 
what to think of it. They were astonished, and could not conceive 
how the aposdes had escaped, or what would be the end of this 
marvelous occurrence. 

25. TJiejicam£^ &c.] In the midst of their perplexity it was announced 
to them that these same prisoners were now preaching in the temple. 



102 



NOTES ON THE ACTS. 



26 Then went tlie captain with the officers, and brought them 
■without violence : for they feared the people, lest they should 
have been stoned. 

27 And when they had brought them, they set tliem before the 
council : and the high priest asked them, 

28 Saying, Did not we straitly command you, that ye should 
not teach in this name? and behold, ye have filled Jerusalem 
with your doctrine, and intend to bring this man's blood 
upon us. 

26. Without violence^ &e.] Merely presenting the orders of the coun- 
cil for their appearance, and requesting their obedience, not binding 
or forcing them ; for the multitude were around them, eager to hear 
their words, and were convinced of their sacred character. Any in- 
sult or injuiy inflicted upon them would have been immediately re- 
sisted by the people, who esteemed them pi-ophets. Violence would 
have been unnecessary, for the religion of the apostles taught them 
not to resist authorit3\ but to stibmit themselves for conscience' sake, 
and suffer injury ratlier than do a -wrong. And the apostles were 
not unwilling to have another opportunity of preaching before the 
council. 

27. Set them before the council] Placed them in the presence of the 
members in the centre of the room, before them all. 

28. Did we not strctitly command^ &c.] (See Acts iv, 17, 18.) In 
this name\ In the name of Jesus, as his disciples, and still teaching 
by his authority, implying thus his Messiahship, and the sin of the 
rulers in his death. Ye have filed Jerusalem^ This was intended to 
he an accusation against them, but it was the highest compliment 
they could have paid the apostles, thus to speak of their diligence 
and great success. And intend to bring this mail's blood tepon iis] That 
is, they accuse the apastles of bringing the responsibility of an inno- 
cent man's death, and he the Messiah, upon them. It was ti-ue enough 
that the apostle had charged home upon them the death of Christ, 
hut not as they would insinuate, in such a manner as to enrage the 
people against their rulers, and bring them into danger. What they 
had said of this matter they had spoken in their presence. Acts iii 
and iv. They had refeiTed to it in a spirit of tenderness, attributing 
it to their ignorance, and assuring them of forgiveness. Conscience 
was evidently at work in the bosom of these counciloi-s. It may be 
they noAv recollected the cry that went up from the lips of tlie multi- 
tude, in which they joined, ^'•His blood be on us, and on our children;'* 
and they felt no small uneasiness, in view of the remarkable occur- 
rences of late, and especially on account of the last miracle^ anci the 
effect it must have upon the people. 



NOTES ON THE ACTS. 



103 



29 Then Peter and the other apostles answered and said, We 
ought to obey God rather than men. 

30 The God of our fathers raised up Jesus, whom ye slew 
and hanged on a tree : 

31 Him hath God exalted with his right hand to he a Prince 
and a Saviour, for to give repentance to Israel, and forgiveness 
of sins. 

29. Then Peter and the other apostles ansivered] Peter spoke in their 
behalf, or they, in some way, assented to what he said. We ought to 
obey God rather than man] The same answer, in substance, that they 
had once before made. (See Acts iv, 19.) They had received their 
commission from on high ; God had divinely attested it by noted 
miracles. The very night preceding, their commission had been re- 
newed by an angelic messenger. They could not doubt their call of 
God to this office, and they speak a gi-eat truth when they say, We 
ought ; it is right, it is necessary^ that we should obey God, let the con- 
sequence be as it may, rather than man. 

30. The God of our fathers raised up Jesus] They were accused of 
sedition in preaching Jesus. Peter now enters into their defense 
against this charge. He has assumed that the authority of God was 
supreme, and now proceeds to show that Jesus was sent of God, and 
they were the authorized witnesses of his sufferings, death, and his 
power and willingness to save. The God they and their fathers Avor- 
shiped had raised up from the dead, or constituted, appointed, Christ 
in this way to be the world's Saviour. Whom ye slew and hanged on 
a tree] Whom ye put to death by hanging him upon, or nailing him 
to, a cross ; the word ti'anslated hanged, means to dispatch, to kill; and 
the term translated tree, signifies icood, a post, a gibbet, and refers to the 
cross of wood upon which he was crucified. Thus says Peter in his 
First Epistle, ii, 24, of the Saviour, that he " bare our sins in his o^vn 
body on the tree." Acts x, 39 ; Gal. iii, 13. 

31. Him hath God exalted ivitli his right hand] Or to his right hand: 
raised him from the dead to an exalted seat of honor — a convincing 
testimony of his Messiahship. To be a Prince and a Saviour] (See 
Acts iii, 15.) He was to be the supreme ruler in his spiritual and 
everlasting kingdom, and, as a Saviour, save his people fi-om their 
sins. Matt, i, 21. Mr. Benson adds the following remark to this pas- 
sage : " Observe, reader, we cannot have Chi'ist to be our Saviour 
unless we be willing to take him to be our Ruler. We cannot be 
redeemed and healed by him unless Ave give up ourselves to be gov- 
erned by him. His saving us, is in order to his ruling us." To give 
repentance] To produce, or be the cause of repentance through the 
preaching of his gospel. To give a space and opportunity for repent- 



104 



NOTES ON THE ACTS. 



32 And we are his witnesses of tliese things ; and so is also 
the Holy Ghost, whom God hath given to them that obey him. 

33 When they heard that, they were cut to the heart, and took 
counsel to slay them. 



ance, and bestow the necessary grace to soften and melt the heart. 
To Israel] The Jews. Peter was now addressing the Jews, to whom 
the gospel was first offered, according to the direction of our Lord. 
As wicked as they had been in the death of the Messiah, still, as their 
Prince and Saviour, he has secured for them, as well as for all sin- 
ners, pardon and the remission of sins through his blood. The for- 
giveness of sins\ Such was the exalted character of Christ, and the 
merit of his atonement, that he had the power to remit the penalty 
of sin to all who believed in him, both Jew and Gentile, they being 
truly contrite for them. Eepentance is here called a gift of Christ, 
because, by his death, he has rendered repentance possible, and par- 
don accessible to all. He also sends the Holy Spirit, by whose influence 
alone the heart is broken and rendered truly penitent. The Spirit is 
given to all that seek him, producing repentance, and securing for- 
giveness of sin and the new birth. Repentance is also the act of 
man ; for he seeks the blessing of the Spirit, breaks off from his evil 
courses, and obeys the word of God, working out his own salvation, 
while the Spirit of God worketh in him and with him. 

32. We are his loitnesses of these things] Of his resurrection and 
ascension, of his doctrines and miracles ; for this we were appointed, 
Luke xxiv, 48 ; and we speak that which we have heard and seen. 
And so is also the Holy Ghost] By his remarkable presence he has 
fulfilled the prophecy of the Scriptures and of Christ, and thus testi- 
fied to his Messiahship ; and by his filling our hearts, and the miracles 
he has wrought through us, he has witnessed to our ti-uth, and to the 
truth of the gospel we preach. To them that obey him] The apostles 
and disciples — the company of Christians who had received Christ — 
all had been sealed by the Holy Spirit. To those that now obey 
him, and submit Avholly to Christ as their Prophet, Priest, and King, 
does the Holy Spirit bear its testimony : " for the Spirit itself bear- 
eth witness with our spirit that we are the children of God." 

33. They were cut to the heart] The original means, to be sawn 
through. They were not tilled with penitence and grief of heart in 
view of their sins ; but by this bold chai-ge of the murder of Chi'ist 
made to their faces, they were stung to the heart, and " were filled 
with fury, and, as it were, gnashed their teeth — a metaphor taken 
from gnashing the teeth as one draws a saw." Took counsel to slay 
them] Determined at once, as if their minds were made up. With- 



NOTES ON THE ACTS. 



105 



34 Then stood there up one in the council, a Pharisee, named 
Gamaliel, a doctor of the law, had in reputation among all the 
people, and commanded to put the apostles forth a little space ; 

35 And said unto them, Ye men of Israel, take heed to your- 
selves what ye intend to do as touching these men : 

36 For before these days rose up Theudas, boasting himself to 



out even sending the prisoners out for deliberation, (Acts iv, 15,) they 
(probably the high priest's party more especially) were bent at once 
upon their ruin. 

34. A Pharisee, named Gamaliel] The Pharisees believed in a re- 
surrection, and earnestly disputed this doctrine with their opponents 
While the high priest and his party are impetuously hurrying on 
the condemnation of the prisoners, as no small cause of their pi-esent 
arrest was their preaching the doctrine of Christ's , resurrection, a 
noted and learned Pharisee, a member of the council, stands up to 
speak, and offers the following cautious and praiseworthy advice. 

There are tlu-ee noted persons bearing this name mentioned in the 
records of the Jews and it is the general opinion that he was the 
first bearing the title of Rabban Gamaliel, the elder— the others being 
his descendants. He is believed to have been the grandson of the 
celebrated Hiilel, son of Simeon, who took the Saviour in his arms 
and blessed him, (Luke ii, 25-34.) and uncle of Nicodemus. He 
was for thirty-two years president of the Jewish Sanhedrim. Though 
he is represented to have lived some twenty-two years after these 
events, long enough to have convinced himself, according to his own 
test, that Christianity v/as from God, yet we have no account but that 
he lived and died a Pharisee. How strange, often, is the contrast 
between a man's precept and practice ! A doctor of the laiv] He was 
a teacher and an expounder of the Jewish law. Familiar with the 
inspired books, and well acquainted -svith the law of Moses, and the 
ancient traditions, he gave decision in cases upon difficult questions 
arising from these sources. The apostle Paul was one of his pupils. 
Acts xxii, 3. He seems to have had no small celebrity among the 
Jews for his knowledge and weight of character. Cominanded] Ad- 
vised. To put the apostles forth a little space] To permit them to re- 
tire, lead them out of the council chamber, while they deliberated. 

35. Take heed to yourselves] Beware — avoid a hasty decision — look 
well to your judgment. What ye intend to do as touching these men] 
Or what ye intend to do to them. They had already determined upon 
their death. 

36. Theudas] This was a common name among the Jews, and 
(several bearing it led insurrections in these troublous times. Jo* 

5* 



106 



NOTES ON THE ACTS. 



be somebody ; to wliom a number of men, about four hundred, 
joined themselves : who was slain ; and all, as many as obeyed 
him, were scattered, and brought to naught, 

37 After this man rose up Judas of Galilee, in the days of the 
taxing, and drew away much people after him : he also perish- 
ed ; and all, even as many as obeyed him, were dispersed. 



sephus mentions one of this name, some years later, who raised a 
rebellion, and was desti-oyed, with all his forces, by the Roman pro- 
curator. Some hare supposed this to he the same as the one men- 
tioned by Luke, and that Josephus had made an error in chronology. 
Others suppose him to have been the same as Judas, two names 
being common among the Jews, who is mentioned by Josephus as 
leading a revolt in Galilee, a little after the death of Herod the 
Great. It is of but little consequence, however, to attempt so nice a 
harmony between Josephus and St. Luke, in reference to this matter, 
as the Jewish historian does not pretend to record all the insuiTCC- 
tionary movements that were started in the disturbed and tumultuous 
times succeeding the death of Herod the Great, but remarks that there 
were, "at this time, ten thousand other disorders in Judea." He 
passes over the first Theudas, it may be, on account of the insignifi- 
cance of his revolt. Gamaliel mentions it as something they all 
were familiar with, and affording a good illustration of his idea. 
JBoasting himself to he somebodi/] Pretending to be some great person- 
age — a prophet — a great leader, or perhaps the Messiah. Brought to 
naught] The revolt was entirely quelled, and his deceived companions 
disbanded and dispersed. 

37. Judas of Galilee, in the days of the taxing] For his tyranny and 
mal-administration, Archelaus, the son of Herod the Great, was de- 
posed from the kingdom of Judea, and the government was entirely 
changed: this was in the twelfth year of Christ. From this time 
Judea became a Roman province, and was attached to Syria, and 
governed by a Roman procurator. Quirinus, or Cyrenius, as he is 
called by St. Luke, was then president of Syi'ia ; and he caused the 
pi'operty of the several provinces, Judea among the rest, under his 
charge, to be enrolled, preparatory to taxation, and levied a ti'ibute 
upon them. This, of course, would be particular^ offensive to the 
proud Jews, although they were, in fact, before a Roman province, 
yet they had a nominal king. This chang-e, and the tax, destroyed 
the last exhibition of independence, and a great revolt immediately 
sprung up in Galilee, under the direction of one Judas, and Sadoc, a 
Pharisee, who is called by Josephus a Gaulonite, probably from his 
having been bom or residing awhile in the region of Gaulonites. 



NOTES ON THE ACTS. 



107 



38 And now I say unto you, Refrain from these men, and let 
them alone : for if this counsel or this work be of men, it will 
come to naught : 

39 But if it be of God, ye cannot overthrow it ; lest haply ye 
be found even to fight against God. 



These insurgents held that it was not lawful to pay tribute to Caesar, 
or submit to the Romans ; that God was their only Sovereign, and 
they should call no man Lord. They were also called, on account 
of their enthusiasm, Zealots, suffering death or torture rather than 
paying the assessed tax. It was in view of these opinions that the 
inquiry was made of our Lord whether it was lawful to pay tribute 
to Cassar. (See Matt, xxii, 17-21.) The heads of the rebellion were 
destroyed; but the spirit of revolt was never laid in Galilee, though 
the most bloody vengeance was taken upon them by the Roman 
procurators. (See Luke xiii, I.) Both of these leaders had soon 
come to an unhappy end, and their misguided bands had been scat- 
tered ; and now Gamaliel is about to bring out his genei-al principle, 
introduced by these illustrations — that a divine Providence controls 
all these events — that evil, and evil men, cannot prosper — that in a 
very short time, even if no one opposes them, impostors will work 
out, under the Almighty judgments, their own ruin : such, undoubtedly, 
would be the fate of their present prisoners if they were deceivers. 

38. Refrain from these men] Do not meddle with them, or seek to 
restrain them ; maltreat them not. Let them alone\ Leave them in 
the hands of Providence. Let them bring about their own destruc- 
tion, which must follow if they are in error, or demonstrate the 
truth. If this counsel or this work] This plan and design of theirs. 
Be of men] Merely a human scheme, an imposition. It will come to 
naught] Soon fail. 

39. Be of God] Of divine institution, as they preach. Probably 
Gamaliel might have been struck with their calm and heavenly de- 
portment, their noble and authoritative defense, and have been more 
or less convinced of their truth. Haply] Perhaps — it may be. To 
fight against God] To resist the divine will and purpose. If it is 
from him, how vain to resist Omnipotence ! How unequal the con- 
test between good and evil ! Hoav strong is the church when she 
trusts in her almighty Defender ! No weapon that is formed against 
her can prosper. How prophetic was the language of Gamaliel! 
Ye cannot overthrow it] The Jews attempted it — kings of the earth 
have since made the attempt — infidel minds have measured their 
strength against its mighty bulwarks ; but to them all speaks this 
oracle truly, " Ye cannot overthrow it." 



108 



NOTES ON THE ACTS. 



40 And to him they agreed : and when they had called the 
apostles, and beaten them, they commanded that they should 
not speak in the name of Jesus, and let them go. 

41 And they departed from the presence of the council, re- 
joicing that they were counted worthy to sufier shame for his 
name. 

42 And daily in the temple, and in every house, they ceased 
not to teach and preach Jesus Christ. 

40. To him they agreed] Not to kill or imprison them. His reputa- 
tion, and the evident wisdom of his advice, would secure this in part, 
although still they could not wholly refrain from punishing them. 
Beaten them] Perhaps they administered this punishment — a severe 
and ignominious infliction, consisting usually of thirty-nine lashes — 
lest their authority should seem to be resisted with impunity. They 
had forbidden the apostles to preach, and had an'ested them for a 
breach of this command: to save their own honor, as well as to 
make an impression hostile to the apostles upon the people, they ad- 
minister this disgraceful punishment. 

41. Rejoicing that they loere counted worthy to suffer shame] A blessed 
spirit do these apostles manifest, exhibiting the wonderful power of 
grace upon their hearts. They do not murmur at their punishment, 
though they are innocent ; express no rage against their malicious 
judges ; neither are they in the least fearful, or driven from their 
purpose to preach Christ, by their early and severe experience of the 
power and cruelty of their enemies. They feel no false shame under 
their ignominious punishment, but rather glory that they are so 
highly honored as to be permitted to suffer for their Master's sake. 
They rejoice because an especial blessing had been pronounced by 
Jesus Christ upon those who suffered for righteousness' sake : 
" Blessed are ye when men shall revile you, and persecute you, and 
say all manner of evil against you falsely for my sake. Rejoice, 
and be exceeding glad, for great is your reward in heaven." Matt. 
V, 11, 12. Wlien we suffer for our sins, we should be overwhelmed 
with shame; but, as says Peter, (1 Peter iv, 16,) "If any man suffer 
as a Christian, let him not be ashamed ; but let him glorify God on 
this behalf" Counted worthy] Esteemed fit, on account of their faith- 
fulness to Christ, by the council. Suffer shame] A shameful punish- 
ment. For his name] On account of preaching salvation and working 
miracles in his name and by his authoi-ity. 

42. And daily in the temple] At the hours of prayer, when tiie peo- 
ple gathered there for devotion. And in every house] In private 
houses, thus going from house to house, wherever they could find 
access, they teach the doctrines of the kingdom. Teach and preach 



NOTES ON THE ACTS. 



109 



Jesus Christ] Teach his doctrines — set forth his life, death, and re- 
surrection, the object of his coming, the necessity of repentance and 
faith in him; and then press their hearers, by arguments and en- 
treaties, to an immediate belief in him unto salvation. 



1. The Grecian Christians murmur against the Hebrews, esteeming that their 
poor are neglected in the distribution of the funds for tlie destitute ; 3, the 
apostles, therefore, appoint seven men of good report to take the entire charge 
of this matter, and give themselves wholly to their appropriate work. 5. Among 
tliese was Stephen, a man full of the Holy Ghost, and a powerful preacher. 
9. Certain members of the foreign synagogues attempt to dispute with him 
concerning the gospel, but are confounded in the argument ; 12, they, therefore, 
excite a popular tumult against him, and hurry him before the Sanhedrim, 
13, falsely accusing him of blasphemy ; 15, but his innocence shone out con- 
spicuously in his countenance as they gazed upon him. 



xL multiplied, there arose a murmuring of the Grecians against 
the Hebrews, because their widows were neglected in the daily 
ministration. 

2 Then the twelve called the multitude of the disciples unto 

1. And in those days] Soon after the events recorded in the preced- 
ing chapter, A murmuring of the Grecians against the Hebrews] Original, 
Hellenists. These were foreign Jews, wlio were born and resided in 
Grecian cities, and spake the Grecian tongue. They had come up to 
Jerusalem, probably, to attend the feast, and, being converted to 
Christianity, chose to sojourn there rather than return immediately to 
their native cities. The Hebrews were the native-born Jews who 
spoke the language of Palestine — Syro-Chaldee, This seems to have 
been the matter in dispute. Under the benevolent impulses of the 
Holy Spirit the wealthy converts, both Jews and Grecians, had con- 
tributed liberally to a common fund for the support of the poor, with 
the intention that it should be distributed equally among all the needy 
cases. Mosheim and the best commentators are of the opinion that 
distributers of this bounty were appointed from among the Hebrews, 
who had care of the fund, and to whom appeals for relief were made. 
Either with or without sufficient reason, suspicion arose among the 
Hellenists, or foi-eign Jews, that partiality was shown in the disti-ibu- 
tion, and that their necessitous widows did not receive their due pro- 
portion of relief, while the native Jews were liberally supplied. In 
the daily ministration] Daily distribution. Acts iv, 35. 

2. The twelve] The twelve apostles. The multitude of the disciples] 



CHAPTER VI. 




number of the disciples was 



110 



NOTES ON THE ACTS. 



them, and said, It is not reason that we should leave the word 
of God, and serve tables. 

3 Wherefore, brethren, look ye out among you seven men of 
honest report, full of the Holy Ghost and wisdom, whom we 
may appoint over this business. 

4 But we will give ourselves continually to prayer, and to the 
ministry of the word. 

5 And the saying pleased the whole multitude : and they chose 
Stephen, a man full of faith and of the Holy Ghost, and Philip, 
and Prochorus, and Nicanor, and Timon, and Parmenas, and 
Nicolas, a proselyte of Antioch, 

The church generally. It is not 7-eason] It is not proper or fitting that 
our office, which is of so much move importance, should be hindered 
to attend to these minor cases. Leave the word of God] Interrupt or 
neglect om- business of preaching the gospel, which is indeed the icord 
of God. Serve tables] Attend to the daily wants of the poor — see that 
their tables are provided from the general fund, 

3. Look ye out among you] Choose carefully from your number. 
Honest report] Men noted for their honesty and probity. Full of the 
Holy Ghost and wisdom] Eminently pious, and entirely devoted to the 
gospel ; and, withal, pi'udent and discriminating in managing busi- 
ness transactions. Some pious men are most miserable financiers. 
The wisest, as well as most devout, should be appointed to manage 
the necessary business of the church. Whom we may appoint] Con- 
firm and set apart to the management of this business. 

4. But we loill give ourselves, &c.] We will constantly and steadfastly 
give ourselves to prayer, and, as it may also imply, to religious medi- 
tation, preparatory to pubhc teaching. Mr. Wesley remarks : " This 
is doubtless the proper business of a Christian bishop, (or pastor,) to 
speak to God in prayer ; to men, in preaching his word, as ambassa- 
dor for Christ." 

5. This suggestion met with general approbation, and they nomi- 
nate seven who are all Hellenists, or foreign Jews, the original Jewish 
disti-ibuters probably being united with them. Stephen] Who soon 
gave eminent evidence of his being filled with the Holy Ghost, and a 
man of extraordinary ability. The church, however, soon lost the 
benefit of his wisdom, as he enjoyed the high honor of being the first 
martp*. (See Acts viii.) Philip] A preacher also, who is mentioned 
(Acts viii, 5) as laboring with much success in Samaria. Nicolas, a 
proselyte of Antioch] That is, he was a Gentile Greek, who, having 
become a proselyte, or being converted to the Jewish faith, afterward 
embraced the gospel of Christ, and united himself with the early 
church. Antioch was a city of Syria, situated on the river Orontes. 



NOTES ON THE ACTS. 



Ill 



6 Whom they set before the apostles: and when they had 
prayed, they laid their hands on them. 

7 And the word of God increased ; and the number of the 
disciples multiplied in Jerusalem greatly ; and a great company 
of the priests were obedient to the faith. 

8 And Stephen, full of faith and power, did great wonders and 
miracles among the people. 

9 Then there arose certain of the synagogue, which is called 
the synagogue of the Libertines, and Cyrenians, and Alexan- 



It was here that the disciples were first called Christians. ( See Acts 
xi, 26.) 

6. Whom they set before the apostles] Presented to them for their 
blessing, as their choice, and every way worthy of their office. They 
laid their hands on them] In this way investing them with the respon- 
sibilities of their office. It was customary among the Jews thus to 
induct into office. (See Gen. xlviii, 14; Num. xxvii, 18, 19.) In 
this way, also, the apostles were wont instrumentally to convey the 
blessing of the Holy Ghost upon the disciples, Acts viii, 17 ; xix, 6 ; 
and it may be on this occasion, to fit them every way for their duties, 
the miraculous influences of the Spirit were imparted. We are in- 
formed in the eighth verse that Stephen "did great wonders and 
miracles among the people." 

7. And tlie word of God i7icreased] The doctrines of the gospel were 
widely spread. A great company of the priests] And this is the more 
remarkable, as they had been among the most vii-ulent opposers and 
persecutors of Christ and the apostles, and denounced his miracles j 
hut under the preaching of these men, endowed with the Holy Spirit, 
they are slain, and submit to the gospel. "From this we may learn," 
says Dr. Clarke, " that it is not by miracles that sinners are to be con- 
verted to God, but by the preaching of Christ dying for their offenses. 
and rising again for their justification." Obedient to the faith] Obeyed 
the gospel requirements, to repent and believe on the Lord Jesus 
Christ. 

8. Ftdl of faith and poicer] With unwavering confidence in God, 
and on that account fearless while in the path of duty, and also full 
of confidence in the Lord Jesus Christ, and therefore prepared every- 
where to preacli him, and being endowed with "power from on high," 
and thus enabled to work miracles. 

9. The synagogue, which is called the synagogue of the Libertines] There 
were four hundred and eighty synagogues in Jerusalem, and proba- 
bly the Jews from foreign cities had their own synagogue by them- 
selves, where they met together. This would probably, and almost 
necessarily, be the case from their various dialects, peculiar interests 



112 



NOTES ON THE ACTS. 



drians, and of them of Cilicia, and of Asia, disputing with 
Stephen. 

10 And they were not able to resist the wisdom and the spirit ' 
by which he spake. 

11 Then they suborned men, which said, We have heard him 
speak blasphemous words against Moses, and against God. 

and sjTnpathies, and the disrespect with which foreign Jews were re- 
garded by the native boni. Of the Libertines here mentioned, many 
opinions have been lield. The most plausible seems to be, that the 
name was derived from their peculiar state and condition. It is a 
Roman tei-m, and an acquaintance with Roman customs throws some 
light upon it. Among them, a person who had been a slave and had 
obtained his freedom was called libeiius ; and his child, bom after his 
freedom, was called libeHinus^ the plural of which is the word here 
used. We know, from the Jewish historian, that there were many 
slaves in Rome and Italy, who, at different times, had been removed 
from Palestine. These aftemard received their Hberty, and were liv- 
ing in great numbers at Rome, practicing the customs and rites of 
their fathers. Eighteen years before the present time the Jews Avere 
banished from Rome by Tiberius, and many of them would have un- 
doubtedly resorted to Jerusalem. These sons of liberated slaves very 
probably bore the title in the text, and, in connection wdth others from 
other cities of the Roman empire in the same condition, had their 
synagogue by themselves. Connected with the large synagogues were 
rabbinical schools or colleges for young students, under the charge 
of some celebrated rabbi. These pupils would be likely to covet an 
opj)ortunity to display their theological acumen, and be eager to enter 
into dispute. Cyrenians] These were Jews from Cyrene, a large and 
powerful city in Africa. AJ€xandrians\ Jcavs from Alexandria, in 
Egypt, in which city were multitudes of this people. CiUcia\ A pro- 
vince of Asia JVIinor, bordering on the MeditciTanean, where was 
Tarsus, the birthplace of Paul, who probably was a member of this 
synagogue. Asia] Asia Minor, the western peninsula, or the still 
smaller division of proconsular Asia. (See Acts ii, 9.) 

10. And they lo&'e not able to resist the ivisdom. &c.] By wisdom is 
meant something more than ordinary ingenuity in argument. It Avas 
that wisdom that cometh from above, rendering his naturally strong 
powers invincible. And the Spirit] He was endued with the Holy 
Ghost ; what could resist or parry the influence of this ? Our Lord 
had promised to give his apostles " a mouth and wisdom, which all 
their enemies should not be able to gainsay or resist." Luke xxi, 15. 
The Holy Ghost makes a powerful preacher. 

11, Then they suborned men] Privily introduced or procured false wit- 



NOTES ON THE ACTS. 



113 



.12 And tbey stirred up the people, and the elders, and the 
scribes, and came upon 1dm, and caught him, and brought Mm 
to the council, 

13 And set up false witnesses, which said, This man ceaseth 
not to speak blasphemous words against this holy place, and 
the law : 

nesses. Induced to swear falsely. Being overcome in the discussion 
of their own seeking, and unable to meet the force of Stephen's de- 
monstrations, they sought, by most cowardly and dishonest means, 
to destroy his influence and ruin him. Blasphemous words against 
Moses, and against God] This was the highest accusation that could 
be brought against any man, as blasphemy was also considered trea- 
son, and was punished with death. Lev. xxvi, 16. Blasphemy against 
man is falsely accusing, disparaging him, or treating disrespectfully his 
character and reputation ; — against God, speaking falsely and impiously 
against him. By false inferences from the language of the apostles, in 
reference to Christ's ftilfilling the ceremonial law, and rendering it 
unnecessary to salvation, but requiring faith in Jesus, who was greater 
than Moses, and was to be regarded henceforth as their teacher and 
spiritual leader, as if they had represented him as a false teacher or 
impostor, they accuse him of blasphemy against Moses j and, as 
his institutions were of divine appointment, they esteem this blasphe- 
my against God also. Bishop Horsley, in his answer to Priestley, 
shows that this blasphemy against God consisted in asserting the 
divinity of Christ, which Stephen died attesting. (See verse 14.) 

12. And they stirred up the people, and the elders, and the scribes] And 
they — that is, the Libertines — raised a commotion and popular tumult 
among the people and higher classes — the elders and scribes — Avho, 
being connected with the Sanhedrim, would summon Stephen to trial. 
And they came upon Mm] "And they, having come upon him" in a 
tumultuous manner, forcibly seized him without any legal aiTcst, and 
caiTied him in this way to the court of the Sanhedrim. 

13. And set up false witnesses] They did not probably apply to him 
language that he did not use, but they perverted the sense of it, not 
quoting it correctly, and exaggerating what they did quote. They 
distorted the sense of it, and made it quite a different matter. We 
should always be watchful when we repeat another's, and especially 
an opponent's, language, to do it with absolute correctness, and not 
twist and distort it, to enable us to draw from it an unworthy and 
unintended inference. This was the falsehood of these subonied wit- 
nesses. Against this holy place] Against Jerusalem (Matt, iv, 5) and 
the temple, by prophesying their destruction. And the law] The law 
of Moses, in preaching salvation by Christ. 



114 



NOTES ON THE ACTS. 



14 For we have heard him say, that this Jesns of Nazareth 
shall destroy this place, and shall change the customs which 
Moses delivered us. 

15 And all that sat in the council, looking steadfastly on him, 
saw his face as it had been the face of an angel. 

14. Shall destroy this place] This our Lord himself had prophesied, 
and very probably Stephen had reiterated, though with a widely dif- 
ferent meaning and intention from what tliey pretended. Change the 
customs] The rites and ceremonies of the Jewish religion. The teim 
change is used in the sense of abrogating, annulling, and introducing 
others. 

15. Looking steadfastly on him] Fastening their eyes upon his coun- 
tenance, attracted by his peculiar aspect and uncommon grace of ap- 
pearance. Sato his face as it had been the face of an angel] Some com- 
mentators, among whom is found the pious and learned Doddridge, 
esteem this a miraculous and visible light, or glory, made to play over 
the face of Stephen, like that which glowed upon the face of Moses, 
(Exod. xxxiv, 29,) and sent by God as a divine attestation of his in- 
nocence of the charge of blasphemy, and of the regard in which he 
was held by the Almighty ; but the largest number of writers upon 
Acts consider the expression proverbial, and used among the Hebrews 
to indicate majesty of bearing, grace of appearance, inspiring awe 
and reverence. Thus Esther speaks to Artaxei-xes : " I saw thee as 
an angel of God, and my heart was troubled from fear of thy glory." 
Apocrypha, Esth. xv, 13. The innocence, dignity of character, and 
sense of divine approval, shone out conspicuously in his face, and was 
noted by all. There was a noticeable coincidence in this — Stephen 
was now accused of blasphemy against Moses and against God. 
When that prophet had been the most honored by the Almighty, ho 
came down from the mount with his face radiant with heavenly light. 
So now was clearly signified to Stephen's accusers his innocence of 
such a charge, in his present resemblance to the great prophet when 
enjoying the manifest approval of God. 



NOTES ON THE ACTS. 



115 



CHAPTER Vn. 

1. Stephen malies his defense before the council, giving a ranning outline of 
the history of the Jews. 37. He shows that Moses himself prophesied of Christ. 
44. And relates the continued rebellion and perversity of the Jews. 51. For 
this he rebukes them, and charges upon them the murderof the Just One, whorn 
the prophets had foretold. 54. Enraged at this, beyond measure, they stone him 
to death, while he engages in prayer to God for their forgiveness. 

THEN said the high priest, Are these things so ? 
2 And he said, Men, brethren, and fathers, hearken; The 

1. Then said the high priest] Who was, by his office, the president 
of the council. Are these things so ?] Art thou guilty of the charges 
made against thee by these witnesses ? 

2. And he said] It is sometimes inquired how Luke could know 
what Stephen said on this occasion ? and the qiiestion admits of an 
easy answer. As the first martyr, and noted for his piety and wisdom, 
whatever was connected with his examination and death would be 
likely to be treasured up by the early disciples, and, veiy probably, 
records of his defense were immediately written, from which Luke 
derived his materials. Or, as Luke was the constant companion of 
St. Paul, and wrote under his direction and supervision, and as St. 
Paul wa.s'present at this defense and the subsequent stoning of Ste- 
phen, Luke might have confirmed the statements he had received 
from others, and from written records, by the recollections of this 
apostle. Concerning this discoxirse of Stephen much has been writ- 
ten, and various views held as to its scope and object. The intentiou 
of Stephen is not as clearly seen, and the application he would make 
of these historical details, as he was interrupted before he finished his 
address. Verse 54. A little attention to the circumstances and the 
character of the audience, however, will show the wisdom of Stephen 
in the choice of stj'le of address and course of argument. He had 
been charged with blaspheming, and speaking lightly of the law. By 
his running sketch of their history, he showed his fall belief in the 
facts recorded in their inspired books, his reverence for the patriarchs 
whom they esteemed, and for the law of Moses. Nothing could have 
been better calculated to hold the attention of a Jewish audience than 
a review of their national history. This was a Jewish peculiarity ; 
and the discourse of Stephen is, in every sense, after the Hebrew 
model of popular addresses. (See Psa. Ixxviii, cv, cvi, cxxxv; Ezek. 
XX.) By this course, at first conforming to their custom, gratifying 
them Avith a recital of the prominent events of their history, he suc- 
ceeded in holding their attention, and preparing the way for his ap- 
plication, until the force of his powerful accusations roused them to 



116 



NOTES ON THE ACTS. 



God of glory appeared unto our father Abraham when he was 
in Mesopotamia, before he dwelt in Charran, 

3 And said unto him, Get thee out of thy country, and from 
thy kindred, and come into the land which I shall show thee. 

4 Then came he out of the land of the Chaldeans, and dwelt 
in Charran. And from thence, when his father was dead, he 
removed him into this land wherein ye now dwell. 



madness. He shows them, in this review, that God could be wor- 
shiped in tinith without the temple and Mosaic rites, by refen-ing to 
the patriarchs, who worshiped God, and Avere approved, long before 
the days of Moses. Again, he skillfully retorts their accusation of 
breaking the law, and speaking against the holy place, upon them- 
selves, showing that they, as a nation, had been continually guilty of 
neglecting and breaking the teachings of JNIoses — had frequently re- 
jected the messengers that God had sent; that they, by their wicked- 
ness and perversity, had been the cause of the destruction of the first 
temple, as by the same conduct they might be also of the second. 
Men, brethren, and fixthers] Titles of respect, applied to the members 
of the council. The word men and brethren should be translated to- 
gether, the word men being pleonastic, and is addressed to the multi- 
tude who were gathered in ; — as if he had said fiithers, addressing the 
elders of the council, and brethren, turning to the crowd that followed 
them to the hall of judgment. The God of glory] Tlie glorious God — 
a title of high respect, expressing his magnificence and majesty; 
showing that, so far from blaspheming him, Stephen regarded him 
with the utmost deference and awe. Our fixther Abrcdiaml From 
whom the Jews were descended, and of whom they were proud to 
call themselves sons. Matt, iii, 9. This i-espect to the memory of 
Abraham would serve to conciliate his hearers. When he uxis in Me- 
sopotamia] This country, the name of which is composed of two Greek 
"words signifying between the rivers, lies between the river Euphrates 
and the Tigris. Here the ancestors of Abraham lived. Gen. xxiv, 4. 
Before he dwelt in Charran] Charran, Avhicli is the same as Haran of 
the Old Testament, was situated in the northern part of Mesopota- 
mia, wliither Abraham and his family removed from Ur. 

3. Get thee out of thy country] Eemove thyself from thy native land. 
The divine command quoted here is found in Gen. xii, 1. 

4. Came out of the land of the Chaldeans] Formerly Ur, in the pro- 
vince of Chaldea or Babylonia, comprising the southern portion of 
the territory contained between the Tigris and Euphrates, while Me- 
sopotamia embraced the more northern region. Sometimes the term 
Cluxldea Ls applied to the whole country. When his father was dead, 



NOTES ON THE ACTS. 



117 



5 And he gave him none inheritance in it, no, not so much as 
to set his foot on : yet he promised that he would give it to him 
for a possession, and to his seed after him, when as yet he had 
no child. 

6 And God spake on this wise, That his seed should sojourn 
in a strange land ; and that they should bring them into bond- 
age, and entreat them evil four hundred years. 



he removed him, &c.] Abraham left Ur under the divine direction, not 
knowing whither God would lead him, but giving himself up impli- 
citly to his guidance. On his way, he abode in Haran until his father 
Terah died, and then journeyed to Canaan. Gen. xi, 32 ; xii, 1-5. 

5. And he gave him none inheritance in it] God gave him none for 
immediate possession. All that he had he purchased of those resid- 
ing there, as if he had no claim upon it. Gen. xxiii. Not so much as 
to set his foot on] Or, as we should say, " not a foot of land." Yet he 
promised, &c.] ( See Gen. xii, 7 ; xiii, 15.) God promised it to Abraham 
in his seed. He gave it to him for his descendants, and confirmed 
the promise to his seed on his account. When as yet he had no child] 
The promise was made before a child was born to him, and when 
there Avas no human probability that there would be ; but with God 
nothing is impossible. Gen. xv, 2, 3; xviii, 11, 12. And Abraham's 
faith triumphed over this obstacle. Eom. iv, 18. 

6. And God spake on this wise] Spake in this manner— to this 
amount. That his seed should sojourn in a strange laiid] This passage 
in the Old Testament, here refen-ed to by Stephen, is found in Gen. 
XV, 13, 14. The nation referred to was the Egyptian. They should 
bring them into bondage] Enslave them. This they did. The Hebrews 
being for many years free, they were finally, after the memory of Jo- 
seph had ceased, thrown into bitter servitude. Entreat them evil] 
Treat, or afflict them with cruelty. Four hundred years] ( See Exod. 
xii, 41.) Moses makes the period four hundred and thirty years, and 
Paul also gives the same number. Gal. iii, 17. Stephen probably 
intended but to give the round numbers, as Josephus, who makes the 
period four hundred and thirty years, in speaking of it sometimes 
calls it four hundred. But the chief difficulty lies in the fact, that 
the truth of chronology does not permit that the Israelites should 
have remained in Egypt but about two hundred and forty-three years. 
This is satisfactorily reconciled by applying the time of the period, 
four hundred and thirty years, to the whole oppression of the pro- 
mised family and seed until they went out of Egypt, or the whole 
time of the sojourning of Abraham and his posterity in Canaan and 
Egypt. 



119 



NOTES ON THE ACTS. 



7 And the nation to whom they shall be in bondage will I 
judge, saith God : and after that shaU they come forth, and 
serve me in this place. 

8 And he gave him the covenant of circumcision. And so 
Abraham begat Isaac, and circumcised him the eighth day ; and 
Isaac begat Jacob, and Jacob begat the twelve patriarchs. 

9 And the patriarchs, moved with envy, sold Joseph into 
Egypt : but God was with him, 

10 And delivered him out of all his afflictions, and gave him 
favor and wisdom in the sight of Pharaoh king of Egypt ; and 
he made him governor over Egypt, and all his house. 

1 1 Now there came a dearth over all the land of Egypt and 
Chanaan, and great affliction ; and our fathers found no sus- 
tenance. 

1 2 But when Jacob heard that there was com in Egypt, he 
sent out our fathers first. 

7. Will I judge] Will I " punish," being frequently used in this 
sense. In this place] That God promised to Abraham. 

8. And he gave him the covenant of circumcision] The covenant that 
the Lord made with Abraham and his seed was attested by this rite 
of circumcision, v,^hich God established to confirm it and keep it in 
their memory. Gen. xvii, 4-10. And so] " In virtue of this covenant." 
They, by circumcising their children, signify their confidence in the 
covenant of God. The twelve patnarchs] The twelve sons of Jacob, 
so called because they were the heads or primogenitors of the tribes 
or families. 

9. Moved with envy] A mingling of discontent and hatred at an- 
other's prosperity ; a mean and criminal emotion. On account of the 
partiality of his father, and Qf his dreams indicating his future su- 
premacy, his brothers envy Joseph. Gen. xxxvii. God was with him] 
Supporting him ; giving him honor and raising him to power. God 
will never leave or forsake the righteous, however they may be 
neglected by their nearest friends. 

10. Favor and wisdom] He obtained the respect and approbation of 
Pharaoh. By wisdom is meant the uncommon judgment and pro- 
phetic skill with which God endowed him. (See Gen. xli-xlv.) All 
his house] The principal ofiicer in the palace had charge of the inte- 
rests of the royal family and of the empire. 

11. Dearth] Famine. Great affliction] Arising from the famine. 
Our fathers] The family of Jacob. Sicstenance] Food. 

12. Corn in Egypt] Com is the general term applied to all grain in 
the East. Wlieat is denoted here. Our fathers] He sent ten of them, 
Joseph being in Egj-pt and Benjamin at home. Stephen only refers 
to the outlines of the history, without enteiing into all the particulars. 



NOTES ON THE ACTS. 



119 



13 And at the second time Joseph was made known to his 
brethren : and Joseph's kindred was made known unto Pharaoh. 

14 Then sent Joseph, and called his father Jacob to him, and 
all his kindred, threescore and fifteen souls. 

15 So Jacob went down into Egypt, and died, he, and our 
fathers, 

16 And were carried over into Sychem, and laid in the sepul- 
chre that Abraham bought for a sum of money of the sons of 
Emmor, the father of Sychem. 

13. Was made known] " Made himself kno-\vn." 

14. Threescore and fifteen souls] That is, seventy-five persons. In 
Gen. xlvi, 27, it is said all the souls of the house of Jacob which came 
into Egypt were threescore and ten, or seventy. To make this num- 
ber, the family of Joseph, his wife and two sons, are included. To 
reconcile these two enumerations, the five sons of Manasseh and 
Ephraim, born in Egypt, omitted by Moses because they were bom 
after Jacob's removal, are included. This was the usual reckoning 
of the Jews. Thus the Septuagint translation of the Old Testament, 
which Stephen quoted, renders Gen. xlvi, 27: "But the sons of Jo- 
seph, who were with him in Egypt, were nine souls : all the souls of 
the house of Jacob, which came with Jacob into Egypt, were seventy- 
five souls." 

16. And was carried over into Sychem] That is, the sons of Jacob 
were buried in Sychem; for it is said in Gen. 1, 13, that Jacob was 
buried in the cave of the field of Machpelah, that Abraham had 
bought. It is also stated in Gen. 1, 25, 26, Josh, xxiv, 32, and Exod. 
xiii, 19, that the bones of Joseph were brought over fi:om Egypt by 
the Israelites when they went out of captivity, and were buried in 
Sychem. Nothing is said of the remains of the other patriarchs in 
the Old Testament, but Stephen mentions the prevailing and probable 
tradition that they were also buried in the same place ; the tradition 
stating that they were carried to Canaan and buried by their children 
after their death, while the bones of Joseph, according to his com- 
mandment, were retained and carried up with them when they left 
Egypt. Shechem was situated in a valley between Mount Ebal and 
Gerizim, in what was afterward the province of Samaria, where Jacob 
abode when he came up from Mesopotamia with his family. Here 
he bought a lot of land, which remained in the possession of his fami- 
ly. In the days of Christ the place was called Sychar, John iv, 5 ; 
now it is called Naplous. In the sepulchre that Abraham bought for a 
sum of money of the sons of Emmjor, the father of Sychem] Considerable 
perplexity has arisen among commentators in reference to the appa- 
rent discrepancy coatained in this verse. Emmor is the same as 



120 



NOTES ON THE ACTS. 



17 But when tlie time of the promise drew nigh, which God 
had sworn to Abraham, the people grew and multiplied in Egypt, 

18 Till another king arose, which knew not Joseph. 

1 9 The same dealt subtly with our kindred, and evU-entreated 
our fathers, so that they cast out their young children, to the 
end they might not live. 

20 In which time Moses was born, and was exceeding fair, 
and nourished up in his father's house three months : 

Hamor of the Old Testament, of whom Jacob, and not Abraham, 
bought a portion of land. Gen. xxxiii, 18, 19. The land that Abra- 
ham bought was in or near Hebron, and this was purchased from the 
sons of Heth. Gen. xxiii, 17-20. The apparent discrepancy is. how- 
ever, accounted for by the supposition that the word Abraham is an 
interpolation, not in the original text, but the work of some tran- 
scriber. Many of the old MSS. are Avithout it, while some have 
"our father" in its place, which evidently refers to Jacob; others 
have no nominative in the verse, which is probably the true version, 
the vei-b bought agreeing with Jacob understood, he being the sub- 
ject of these remarks, and his name being mentioned in the preced- 
ing verse. Some ignorant transcriber, noticing that the verb bought 
had no nominative immediately connected with it, and confounding 
the two accounts of land purchases — that of Abraham's, as well as 
Jacob's — ^inserted, most incon-ectly, the name of the former patriarch. 

17. The time of the promise drew nigh] That is, the time of its ful- 
fillment, refen-ing, perhaps, to the promises relating to their return to 
the land of promise, or of their great increase of numbers. Genesis 
xii, 7; XV, 14, 16; xxii, 16, 17. The people greio] Increased greatly 
in numbers. Exod. i, 7-9. 

18. Till another king arose, which knew not Joseph] A king of a dif- 
ferent race or family. It is generally supposed that there was a 
change in the reigning family at this time, and another dynasty ob- 
tained the ascendency. Knew not] Manifested no respect for, was 
inimical to, Joseph. 

19. Dealt subtly] Craftily, with treachery. Evil-entreated] Cruelly 
treated — afflicted. So that they cast out] Or, to cause them to cast 
their children out. This was the crafty purpose of the Egyptians, 
not only commanding them to destroy the male infants, but so 
grieA'Ously oppressing them, that to avoid their children's suffering 
the horrors they experienced, they should be driven to practice in- 
fanticide, and thus keep down a population that the Egyptian tyrant 
feared. That they might not live] " To experience the miserable fate 
of their parents." 

20. In which time] During this oppression. Moses was horn] (See 



NOTES ON THE ACTS. 



121 



21 And when he was cast out, Pharaoh's daughter took him 
up, and nourished him for her own son. 

22 And Moses was learned in all the wisdom of the Egyptians, 
and was mighty in words and in deeds. 

23 And when he was full forty years old, it came into his 
heart to visit his brethren the children of Israel. 



the account in Exodus ii.) Exceeding fair] Original, "Fair to God" 
— a Hebraism to express a high state of excellence of any descrip- 
tion ; he was peculiarly fau*. 

21. And when he luas cast out] Exposed to death. His parents not 
being able to obey the tyrannical law, commanding his death, and 
yet not daring to retain him, launch him out in his little boat of 
rushes, hoping some good providence may secure his rescue. Pha- 
raoh's daughter] The kings of Egypt all bore the title Pharaoh, as the 
Roman emperors wei'e called Caesar, and as the Russian are called 
Czar. For her own son] Adopted, and educated him as her own. 

22. And Moses was learned in all the loisdom of the Egyptians] Egypt, 
now a debased and ignorant country, was once esteemed the mother 
of the arts and sciences. Tliis country was one of the earliest set- 
tled, and soonest reached a high degree of civilization. The learning 
of the age, of course, was limited ; but Egypt stood first on the list 
of nations for her acquaintance with what was knoAvn. Philosophy, 
astrology, geometry, medicine, and kindred sciences, were here at 
least imperfectly understood and taught. Allusion is made to the 
learning of the Egyptians in other scriptures, as 1 Kings iv, 30; 
Isa. xix, 11, 12. In these branches Moses Avas well instructed. 
Mighty in words] This may at first seem inconsistent with the state- 
ment in Exod. iv, 10, of an impediment in his speech, and a want 
of eloquence. The description here refers rather to the matter than 
to the manner. He was powerful in his doctrine, in his thoughts 
and -writings, as delivered by Aaron, or inscribed by his own pen. 
Mighty in persuasion and for conviction, though not eloquent in ad- 
dress. In deeds] Referring to his miracles. Exod. vii. According 
to Josephus, he was famed as a general in the army of Egypt for 
his bravei-y and his victories ; but this account depends upon uncer- 
tain traditions. 

23. Forty years old] This was the Jewish tradition, not stated in 
the Scriptures. It came into his heart] A strong sympathy was 
aAvakened in his mind in their behalf by witnessing their sutferings, 
or the Spirit of God excited a strong inclination of his nature there. 
Exod. ii, 11, 12. To visit his brethren] To confer with them concern- 
ing some measures for their rehef 

6 



122 



NOTES ON THE ACTS. 



24 And seeing one of tliem suffer wrong, he defended Mm, and 
avenged him that Avas oppressed, and smote the Egyptian : 

25 For he supposed his brethren would have understood how 
that God hj his hand would deliver them: but they under- 
stood not. 

26 And the next day he showed himself unto them as they 
strove, and would have set them at one again, saying. Sirs, ye 
are brethren ; why do ye wrong one to another ? 

27 But he that did his neighbor wrong, thrust him away, say- 
ing. Who made thee a ruler and a judge over us ? 

28 Wilt thou kill me, as thou didst the Egyptian yesterday ? 

29 Then fled Moses at this saying, and was a stranger in the 
land of Madian, where he begat two sons. 



24. Suffer wrong] Cruelly, and, without reason, abused. Smote the 
Egyptian] Slew him. (See the account in Exod, ii.) 

25. For he supposed] As the promised period of their deliverance, 
handed down by tradition, had arrived, and he, moved by the Spirit 
of God to this resistance of oppression, had boldly taken the first 
step, he might have naturally supposed they would have risen at 
once, concluding that God had appointed him to be their deliverer, 
or he would not have ventured upon such a course. But they under- 
stood not] Their minds had become so darkened and broken by long 
oppression, that hope had given place to despair, and courage to 
indifference. 

26. He shoived himself] Appeared suddenly among them, perhaps 
to discover the effect of yesterday's transactions. As they strove] 
Quarreled. And would have set them at one again] Reconciled them 
to each other, and thus made them one in feeling. 

27. Who made thee^ &c.] A proverbial expression, as if he had 
said, " What right have you to interfere 1 This is our business ; we 
settle our quarrel without appealing to you as an umpire." They 
are the words of a brutal, passionate man, to the peacemaker who 
dares to interfere "vvith him in the height of his temper. 

29. Then fed Moses at this saying] Because he was by this assured 
that his o"\vn brethren were treacherous to him, and had circulated 
the account of his smiting the Egyptian. He feared lest, coming to 
the ears of Pharaoh, it would excite his anger; on this account he 
fled from Egypt. Was a stranger] A wanderer. The land of Ma- 
dian] Called, in the Old Testament, Midian : a tract of land situated 
between the northern gulfs of the Red Sea, extending further west 
into the desert toward Mount Seir. Where he begat two sons] Gershora 
and Eliezer. (See Exod. xviii, 3, 4.) The marriage of Moses is 
recorded in Exod. ii, 16-21. 



NOTES ON THE ACTS. 



123 



30 And when forty years were expired, there appeared to 
him in the wilderness of Mount Sina, an angel of the Lord in a 
iQame of fire in a bush. 

31 When Moses saw he wondered at the sight; and as he 
drew near to behold it, the voice of the Lord came unto him, 

32 Saying, I am the God of thy fathers, the God of Abraham, 
and the God of Isaac, and the God of Jacob. Then Moses 
trembled, and durst not behold. 

33 Then said the Lord to him. Put off thy shoes from thy feet: 
for the place where thou standest is holy ground. 

30. When forty years were expired] According to the tradition, and 
he Avas thus eighty years old. In the toilderness of Mount Sirwi\ In 
another place (Exod. iii, 1) Moses calls the mountains Horeb. 
They are two peaks of the same mountain, and both terms were 
perfectly proper. This sublime scene occurred in the wilderness, 
around the base of these isolated heights. An angel of the Lord] The 
term angel signifies messenger. In Heb. i, 4, they are represented as 
ministering servants of God, attending upon his commands, and 
ministering under his direction upon the heirs of salvation ; they are 
intelligent spirits, created before man, and of a higher order of intel- 
ligence. (See Longking's Notes, vol. i, p. 42.) It is the general 
opinion of evangelical commentators that the angel spoken of here 
was the angel of the covenant, the angel Jehovah, often mentioned in the 
Old Testament, and believed to have been the Son of God. Thus 
in Exod. iii, 4, where this event is described, after it is stated, verse 2, 
" the angel of the Lord appeared to him in a flame of fire," it is said : 
" GoD called unto him out of the midst of the bush." In a fame of fire in 
a husli[ " In a flame of a bush of fire." The bush appeared to be all 
in a flame ; in that fire that seemed to be consuming, and yet not 
injuring the bush, the angel of the Lord appeared. 

S\. He ivondered] He was awe-struck, astonished. 

32. Then Moses trembled, and durst not behold] He trembled because 
it was the voice of the Almighty, and dared not gaze, lest he should 
behold bis awful presence. 

33. Put off thy shoes] A mark of reverence and respect. " To 
preserve cleanliness in the performances of any of the oflSces of reli- 
gion, it was, from the earliest ages, directed that the worshiper should 
take off" his sandals before he entered a temple. And the custom 
still continues in the East, where it originated." — Bloomfield. Is 
holy ground] Rendered so by the presence of Jehovah. It is on this 
account that the house of worship is eminently holy ; God's name 
has been inscribed here, and it has been consecrated to his service : 
" Holiness becometh thine house, 0 Lord, for ever." Psa. xciii, 5. 



124 



NOTES ON THE ACTS. 



34 I have seen, I have seen the affliction of my people -which 
is in Egypt, and I have heard their groaning, and am come 
down to dehver them. And now come, I will send thee into 
Egypt. 

35 This Moses, whom they refused, saying, Who made thee a 
ruler and a judge ? the same did God send to he a ruler and a 
deliverer by the hand of the angel which appeared to him in 
the bush. 

36 He brought them out, after that he had showed wonders 
and signs in the land of Egypt, and in the Red Sea, and in the 
wilderness forty years. 

A solemn reverence should check all improper levity and careless- 
ness of conduct as we enter such a place. The language of every 
heart should be, — 

" Lo ! God is here ! let us adore, 

And own how dreadful is this place." 

34. / have seen, I have seen] The sentence is repeated to express 
intensity, and is in accordance with the practice of Hebrew writers 
when they would give particular prominence or importance to any 
matter. The words signify I knoio ; that I have not relieved has not 
been because I have not seen. I plainly know, and pity the afflic- 
tions of my people. Am come down] According to human concep- 
tions. God is everywhere at once; but where he is immediately 
performing some work of providence or judgment, he is spoken of in 
the Scriptures, in accordance with our ideas of personal acts, as being 
peculiarly there ; coming from heaven, our idea of God being elevated, 
as if he were sitting upon some exalted place in the universe. 

35. This Moses] Mr. Ripley remaa-ks upon this portion of Stephen's 
discourse : — He " now proceeds to remind his hearers of the manner 
in which their forefathers had treated Moses, tliough he was so evi- 
dently commissioned by God to be their deliverer and leader. The 
design of Stephen appears to have been to show his hearers their 
resemblance to a former generation of their people, and to excite 
fears of the just displeasure of Heaven on them, as it had fallen on 
their forefathers." Ruler and a deliverer] A governor or leader, and 
one who rescues from danger ; thus God made Moses a leader and 
deliverer of the Hebrews from Eg}T)tian bondage. By tJie hand of the 
angel] Under the guidance, and with the strength and succor afforded 
by the angel of the Lord. 

36. Wonden's and signs in the land of Egypt] Extraordinaiy miracles, 
confirming tokens of his power and presence. Exod. vii. In the Red 
Sea] This sea lies between Egj^pt and the Desert of Arabia, in which 
they wandered. It was in this sea that Pharaoh and his hosts were 



NOTES ON THE ACTS. 



125 



3 7 This is that Moses, which said unto the children of Israel, 
A Prophet shall the Lord your God raise up unto you of your 
brethren, like unto me ; him shall ye hear. 

38 This is he that was in the church in the wilderness with 
the angel which spake to him in the mount Sina, and with our 
fiithers : who received the lively oracles to give unto us : 



drowned, while the Hebrews, begirt with a miraculous defense, passed 
over dry shod and unhai-med. (See Exod. xiv, 21-31.) And in the 
■wilderness forty years] During all this time they were wandering to 
and fro in the desert, fed by miraculously provided food, drinking 
streams issuing from the living rock, and witnessing the most extra- 
ordinary events in the vicinity of Mount Sinai. Exod. xvi, xvii, &c. 

37. lliis is tJiat Moses] This same great prophet whose mission 
God had so wonderfully confirmed and honored by signs and won- 
ders, clearly foretold that, in a distant day, the Lord should raise up 
for them another prophet, in many respects similar to himself, whom 
they should obey. Stephen thus leaves them to infer that Christ, 
whom they had put to death, was the prophet Moses referred to, 
showing there was no opposition between them, and thus opening up 
before them the peril they must run in thus rejecting a divinely 
appointed Redeemer. The prophecy is found in Deut. xviii, 18. 
(See note on Acts iii, 22.) 

38. This is he that ivas in the church] That is, Moses is the person 
who was in the church, &c. In the church] In the assembly or con- 
gregation of Israel, as the word is thus translated in Acts xix, 32. 
With the angel lohich spake to him] The angel of the covenant, the 
angel Jehovah, the adorable Son of God, who was there in the 
church of Israel, as Avell as in the present church, guiding and bless- 
ing them. In Exod. xix, xx, where we have the account of Moses 
going up into the mount, and receiving, and afterward proclaiming, 
the ten commandments, we perceive no reference to angelic adminis- 
tration. It is said : " And Moses went up unto God, and the Lord 
called unto him out of the mountain," &c. Exod. xix, 3. It is evi- 
dent, therefore, tliat Stephen intended the angel Jehovah, who is the 
Son of God, and " who, being in the form of God, thought it not 
robbery to be equal with God." Phil, ii, 6. Moses was mediator 
between liim and the assembly of their fathers. Lively oracles] The 
commandments and divine instructions " given to Moses were effi- 
cacious or salutary oracles.''' " Every period beginning with, ' And the 
Lord said unto Moses,' is properly an oracle. But tlie oracles in- 
tended here are chiefly the ten commandments. These are termed 
'living,' because all 'the word of God,' applied by his Spirit, 'is 



126 



NOTES ON THE ACTS. 



39 To whom our fathers would not obey, but thrust Mm from 
them, and in their hearts turned back again into Egypt, 

40 Saying unto Aaron, Make us gods to go before us : for as 
for this Moses, which brought us out of the land of Egypt, we 
wot not what is become of him. 

41 And they made a calf in those days, and offered sacrifice 
imto the idol, and rejoiced in the works of their own hands. 

living and powerful,' (Heb. iv, 12,) enlightening the eyes, rejoicing 
the heart, converting the soul, raising the dead." — Wesley. 

39. To whom our fathers would not obey] Stephen thus exhibits the 
perversity and stubbornness of their nation. Although Moses had 
thus earned them through the Red Sea, and worked, by the power 
of God, signs and wonders before them, and was even in communi- 
cation with the angel Jehovah, and received and delivered the very 
words of Jehovah to them, still their fathers would not obey, but re- 
jected his authority, prepared an idol to worship as their God, and 
set about returning to Egypt. A solemn warning, this, in reference 
to their rejection of Christ ! Thrust him from them] Rejected, dis- 
obeyed him, turned away from his instructions. Exod. xvii, 3 ; Num. 
xiv, 4 ; xxi, 5. And in their heaiis turned bach] Longed to return. 
They were determined to retimi ; their minds dwelt on the subject, 
while their perverted and idolatrous aifections reverted back to the 
sensual pleasures of Egypt. How many, while they profess godli- 
ness, have in their hearts turned back again to the world ! 

40. Saying unto Aaron] ( See Exod. xxxii, 1 .) 3Iake us gods] That 
is, images of God, idols — objects of worship, such as the heathen 
Egyptians used. It was customary among Eastern nations to cany 
the images of their gods before them on journeys and military expe- 
ditions, fancying that they would thus be protected by them. Our 
God is everyichere ! We wot not] We know not. Moses was then on 
Sinai receiving commands from the Lord ; and as his return Avas 
delayed, they gave up the expectation of seeing him again, over- 
looked all the divine miracles, and returned to their idolatries. 

41. And they made a calf in those days] (See Exod. xxxii, 4-6.) 
This was an image of one of the Egyptian deities, Avith which they 
were acquainted. They probably intended to worehip the true God; 
although against the express commands of Jehovah, under this fonn. 
A bull (apis) was worshiped by the Egyptians as a symbol of Osiris, 
a former monarch of Egypt, and the introduction of agriculture 
among them ; an ox, as significant of labor, being chosen as a proper 
symbol. The calf was selected with great care by the priests, by 
certain marks which it bore, or which they artfully fixed upon it. 
This animal was placed in the temple of Osiris, carefully attended 



I 



NOTES ON THE ACTS. 



127 



42 Then God turned, and gave them up to worship the host 
of heaven ; as it is written in the book of the prophets, O ye 
house of Israel, have ye offered to me slain beasts and sacrifices 
hy the sjmce of forty years in the wilderness ? 

43 Yea, ye took up the tabernacle of Moloch, and the star of 



and fed, and devoutly worshiped by all this blinded people. When 
the ox died, or was drowned by the priests, great lamentations were 
made, and great rejoicings declared the appearance of Osiris again 
in the form of another. This god, of all the bestial and reptile gods 
of the Egyptians, the Hebrews chose, as farmers would have been 
likely to, when they fell into idolatry. Offered sacrifice] " Celebrated 
sacrificial feastings to the honor of their god." 

42. Then God turned] Averted his approving face; turned away 
with disapprobation of their conduct. Gave them up\ Suffered, per- 
mitted them. To worship the host of heaven] The heavenly bodies ; 
deifying and worshiping the sun, moon, and the stars. As it is 
written in the hook of the prophets] By this is meant the twelve minor 
(or shorter) prophets, from Hosea to Malachi, which, in the ancient 
Jewish division of the Scriptures, formed but one book. (See Amos 
V, 25-27.) Have ye offered to me slain beasts, &c.] When a question 
is thus asked, it usually has the force of a denial ; as if the Lord had 
said, " Ye did not offer to me," &c. But it is evident that they did 
offer sacrifice to the Lord in that period. The probable meaning of 
the passage is, that they had indeed externally attended to the wor- 
ship of God in the forms of the tabernacle service, but in their 
hearts they had been idolatrous ; they had not alone offered sacrifices 
to Jehovah, but builded a temple to Moloch, and worshiped him 
also : so little sincerity and true piety had there been in their offer- 
ings that they were all accounted as nothing. 

43. Ye took up\ Carried about with you, as the tabernacle of the 
Lord was moved to and fro, from one encampment to another, for 
idolatrous purposes. The tabernacle of Moloch] The term Moloch 
signifies sovereign lord, or king. By some it is supposed that the 
planet Saturn is worshiped under this title ; others, with more pro- 
bability, the sun, (the king of heaven.) 

Moloch was a horrid idol in appearance; and, in his religious 
rites, children were often offered to him in sacrifice. Lev. xviii, 21 ; 
XX, 25 5. This horrible practice may have arisen from the story in 
heathen mythology, that Saturn, the eldest of the gods, ate his own 
children, and it was thought no more acceptable offering could be 
made to him than the innocent infants. O how abominable and 
bloody are the rites of heathenism and the requirements of idolatry ! 



128 



NOTES ON THE ACTS. 



your god Remphan, j&gures whicli ye made to worship them: 
and I will carry you away beyond Babylon. 
44 Our fathers had the tabernacle of witness in the wilderness, 



His image was usually of immense size, and hollow, constructed of 
brass, and gilt; it had the face of a calf or bull, with the hands out- 
stretched, into which the children were placed, while the image was 
heated within, and they were thus consumed in unspeakable torments. 
The Israelites probably had an image of a smaller size, admitting of 
their bearing it about, and concealing it from the eyes of Moses, and 
the tabei'nacle might have been a tent constructed something like the 
real tabernacle, a kind of case or covering in which they placed the 
image, and bore it about. And the star of your god Remphan] In the 
original passage in Amos, from which this is quoted, the name of 
the idol god in the HebrcAV text is Chiun,hut the Jewish translators 
of the Septuad^nt have substituted the word Remphan : some per- 
plexity has ari^n from this ; but the probable view of the matter is, 
that both the terms apply to the same idol-deity ; Moloch being wor- 
shiped for the sun, and Remphan or Chiun for some planet or star, 
as Saturn. A star was the idol of this god, and the passage might 
read, And the image of that god whom ye worship under the symbol 
of a star. Figures which ye made\ Images, representations. They did 
not profess to worship the images, but the idol divinities represented 
by them. Thus the Papists make the same distinction ; they pre- 
tend not to worship the little idols of the Virgin Mary, saints, &c., 
but to worship God in the use of them. But Jehovah has forbidden 
the use of all such representations and figures in divine worship. 
Exod. XX, 4, 5. I will carry you away beyond Babylon'] In Amos, the 
word Damascus is used instead of Babj-lon. Some suppose the 
present reading erroneous, the word being an alteration by the 
transcriber, and being introduced from the margin, where the place 
of captivity had been noted do^^^l. They were, however, carried 
captive into Assyria, which was beyond Babylon, as well as Da- 
mascus, and Stephen might have mentioned the exact place of 
their captivity to mark the certain fulfillment of the prophecies of 
God. It would have been a very natural paraphrase upon the pas- 
sage he Avas quoting, so many years after it had been fulfilled ; and 
the captivity was ahvays spoken of in connection with Babylon. 
The object of Stephen is to give a running history of events illus- 
trating the character of the Jewish nation, and the dealings of God 
with them. 

44. Our fathers had the tabernacle of ivitness] Refen'ing to the costly 
and sacred tent prepared by the divine command' and according to 



NOTES ON THE ACTS. 



129 



as he had appointed, speaking unto Moses, that he should make 
it according to the fashion that he had seen. 

45 Which also our fathers, that came after, brought in with 
Jesus into the possession of the Gentiles, whom God drave out 
before the face of our fathers, unto the days of David ; 

46 Who found favor before God, and desired to find a taber- 
nacle for the God of Jacob. 



his direction, in which were the most holy articles used in the service 
of God, and where the most solemn rites of divine worship were per- 
formed. Exod. XXV, xxvi. It was called the tabernacle of the congre- 
gation ; and Stephen gives it the name he does from its being the 
place where God gave evidence, or witness, of his glorious presence, 
or in i-eference to the tables of testimony contained within. Exod. xxv, 
40 ; Heb. viii, 5. Stephen, having shown the ingratitude and impiety 
of the Jewish nation, as one part of the charge against him related to 
his speaking disrespectfully of the temple, proceeds to speak of the 
varied places where God had been properly worshiped, showing that 
the place, of itself, was a small matter, and that its removal or 
change was not disastrous. God had been worshiped first without 
temple or tabernacle, afterward he instituted the use of the latter ; 
finally, the piety of David and Solomon offered to the Lord a moi-e 
stable place of worship, which was accepted ; but still He might 
again change the mode and place of his manifestation, if he 
pleased : God cannot be confined to any building of human con- 
struction, but fills the universe, and can only be properly worshiped 
by the spirit, and in spirit and in truth. 

45. Which a/so] The tabernacle. Our fathers, that came after] The 
descendants of those that built the tabernacle. Brought in with Jesus] 
With Joshua, Jesus being the Greek name for the Hebrew title 
Joshua. Into the possession of the Gentiles] Of the heathen nations 
inhabiting the land of Canaan, which, having been promised to the 
seed of Abraham, they entered upon the possession, driving out the 
pi'evious occupants, who, by their sins, had exposed themselves to 
this summary punishment on the part of God. Unto the days of 
David] That is, the tabernacle remained the divinely authorized 
place of worship until the time of David, when he set about con- 
structing a new edifice. 1 Chron. xxii. He did not build, but began 
the preparations. Or it may refer to the driving out of the Gentiles, 
which was not accomplished until David's day. 

46. Who found favor] Obtained the special approbation of God, 
and was greatly prospered. Having abundant means to build, he 
desired to find a tabernacle] "Asked for himself." Earnestly de- 

6* 



130 



NOTES ON THE ACTS. 



47 But Solomon built him a house. 

48 Howbeit, tlie Most High dwelleth not in temples made ivitli 
Lands ; as saitli the prophet, 

49 Heaven is my throne, and earth w my footstool : what house 
will ye build me ? saith the Lord : or what is the place of my 
rest '? 

50 Hath not my hand made all these things ? 

51 Ye stifF-necked, and uncircumcised in heart and ears, ye 
do always resist the Holy Ghost : as your fathers did, so do ye. 

sired a permanent place or house for the ark of the covenant. 
2 Sam. vii. ' 

47. But Solomon huilt him a house] David was not granted the 
privileg-c. because he was a man of war, 1 Chron. xxii, 8, 9 ; but his 
son Solomon obtained this honor. 

48. Howbeit^ the Most Hicjh dwelleth not in temples made ivith hands^ 
Thus very appropriately illustrating- his idea by a quotation from the 
prayer of Solomon at the dedication of the temple. 1 Kings viii, 27. 
Stephen thvis shows the vanity of relying upon the temple itself, however 
magnificent, or even honored by its age, or the glorious acts that had 
been performed in it; God is not confined to it; it is only sacred 
because he has honored it with his presence; but he never was 
limited to it, or confined to its boundaries, for his place of residence 
or worship. The whole universe is his temple, and every broken 
heart his altar. As saith the prophet^ The prophet Isaiah, whom he 
proceeds to quote. 

49. Heaven is my throne] (See Isa. Ixvi, 1, 2.) Expressive of the 
majesty and limitlessness of Deity. The highest heavens are but 
his throne, and the whole earth, as vast as it may appear to us, is 
hut, as it were, his footstool ; much less can it be expected that a 
house made with hands can contain Him. What is the place of 
rest ?] Where is my fixed residence ? or do I need rest, that a place 
should be prepared 1 

.51. Stephen seems, with the preceding vei-se, to have broken off 
suddenly the train of his argument, without drawing his inferences, 
or attempting to apply the subject to his hearers. In this verse he 
commences an entirely different strain, proceeding immediately, in a 
veiy solemn and faithful manner, to charge them with their manifold 
sins as a nation, and to press upon them their own personal guilt. 
It is possible that Avhile addressing them, as is described in the pre- 
vious verses, he noticed the growing uneasiness of his hearers ; and, 
perhaps, as they saw more plainly the object he had in view, in the 
facts he was stating, their indignation became excited, and they ex- 
hibited symptoms of proceeding to immediate violence. On this 



NOTES ON THE ACTS. 



131 



52 Which of the prophets have not your fathers persecuted? 
and they have slain them which showed before of the coming 
of the Just One ; of whom ye have been now the betrayers and 
murderers ; 

53 Who have received the law by the disposition of angels, 
and have not kept it. 



account Stephen leaves his subject ; and in the few moments that he 
has remaining, proceeds to give them this personal and fearful warn- 
ing. Ye stiff-necked] Obstinate, perverse, self-willed. Uncircumcised 
in heart and ears] This was a very common Jewish expression. Cir- 
cumcision was the seal of the divine covenant with them, and a type 
of the holiness and purity of the law of God, and their consecration 
to him. To say, then, that their hearts were uncircumcised, would 
be the same as to say that their hearts were impure, disobedient to 
the law of God, and obstinately set against his will. By their ears 
being uncircumcised, is meant their unwillingness even to fiear the 
truth : they were both impatient of rebuke and refused to obey. Ye 
do always resist the Holy Ghost] In refusing to hear and obey the 
words of the inspired teachers and prophets whom God had sent 
among them, they had resisted the Holy Spirit, by whom they were 
endowed and commissioned. 

In withstanding now the appeals of the servants of God, it is not 
man we resist, but the Holy Spirit speaking through man, and reach- 
ing the heart. 

52. Which of the prophets have not your fathers persecuted 7] The 
question put in this form is equivalent to an affirmative assertion 
that they had persecuted, &c. The meaning is, not that they had 
persecuted every particular prophet, but their general treatment of 
them had been of this character. Nearly every prophet of truth that 
God had sent among them, from Moses to Jesus Christ, had been 
evil-entreated and persecuted by them. Our Lord makes the same 
charge against them. Matt, xxiii, 37 ; Luke xiii, 33. And they have 
slain th^ni] That is, the prophets. Isaiah was reported among the 
Jews to have been sawn asunder, by the order of the bloody Ma- 
nasseh. Just One] The Messiah, a common appellation of him who 
was expected among the Jews. Betrayers and murderers] The San- 
hedrim had betrayed him by placing him in the hands of the Eoman 
officers as a culprit, under a false accusation, and thus became his 
murderers in declaring him worthy of death, and clamoring for his 
blood. Matt, xxvi, 66 ; xxvii, 20, 26. 

53. Who have received the law by the disposition of angels] Different 
views are taken of this passage. Dr. Doddridge translates it, and 



132 



NOTES ON THE ACTS. 



54 AVTien they heard these things, they were cut to the heart, 
and they gnashed on him with tJiein teeth. 

55 But he, being full of the Holy Ghost, looked up steadfastly 

paraphrases the whole verse in this manner : — " Which is the less to 
be wondered at, as you have already despised so many advantages, 
^ and given such amazing proof of the obstinacy of your hearts ; who 
have received the law, which was delivered from Mount Sinai with such 
awful pomp, through ranks of angels, that were marshaled in solemn 
array on that grand occasion, (Deut. xxxiii, 2.) and yet have been so 
hardened that ye have not kept itP Dr. Clarke holds to the same 
opinion, esteeming the word, here translated disposition, to mean 
ranks, hosts, an array. The Psalmist seems to allude to this in Psalm 
Ixviii, 17. A simpler, and, perhaps, as coiTCct a reading of the pas- 
sage is : " Ye have received the law at the appointment of angels 
that is, angels being appointed as ministering instruments for its 
promulgation. Thus St. Paul says, in Gal. iii, 19, speaking of the 
institution of the law, that it was " ordained by angds^' and referring 
to the same in Heb. ii, 2, styles it the word spoken by angels. This 
does not militate against what Stephen had said in the preceding 
verse, (38,) of the angel that spake with Moses. The angel of the cove- 
nant was present, suiTounded by these heavenly hosts, who did his 
bidding, and by whose instrumentality the ceremonies of the law 
were established. 

54. Stephen's speech here breaks off abruptly, without further in- 
ference or application. Inflamed by the severe, because ti'uthful, 
charges of Stephen, the maddened multitudes rush upon him like 
wild beasts. Tliey were cut to the heart'] They were pierced thi-ough, 
with conviction, anger, and bitter revenge. Giiashed with their teetli\ 
So brutal does passion make a man. Such was their rage, they 
gave all the outward symptoms of madness, foaming and gnashing 
their teeth. 

55. Full of the Holy Ghost] (See notes on preceding chapters.) 
Grace is given as our necessities require; though Stephen was a 
man ordinarily richly endowed, and full of the Holy Ghost, yet his 
capacity is now increased, and a larger portion bestowed, preparing 
him for the painful, but glorious scene to follow. 

How often the triumphant saint, in the dying hour, when the body 
is torn with pain, and natm'e is fast dissolving, is enabled, with con- 
fidence, to sing, — 

" And while you hear my heart-strings break, 
How sweet the moments roll, 
A mortal paleness on my cheek, 
But glory in my soul !" 



NOTES ON THE ACTS. 



133 



into heaven, and saw the glory of God, and Jesus standing on 
the right hand of God, 

56 And said, Behold, I see the heavens opened, and the Son 
of man standing on the right hand of God. 

57 Then they cried out with a loud voice, and stopped their 
ears, and ran upon him with one accord, 

58 And cast hhn out of the city, and stoned lihn: and the wit- 
nesses laid down their clothes at a young man's feet, whose name 
was Saul. 

Looked up steadfastly into heaven] Seeing what was coming — turning 
Ms eye upward in devout prayer and heavenly meditation. Saw the 
glory of God] A glorious and luminous symbol, like the Shechinah, 
or pillar of fire, in which God manifested himself in the tabernacle, 
between the cherubim, over the mercy-seat — a glorious visual mani- 
festation of this nature. Mr. Wesley thus remarks : — " Doubtless, he 
saw such a glorious representation, God miraculously operating on 
his imagination, as on Ezekiel's, when he ' sat in his house at Baby- 
lon,' and saw Jerusalem, and seemed to himself to be transported 
there. Ezek. viii, 1-4. And probably other martyrs, when called to 
suffer the last extremity, have had extraordinary assistance of some 
similar kind." And Jesus standing on the right hand of God] Expres- 
sive of his exalted station, of his office as Mediator, and of his inte- 
rest in those who were thus suffering in behalf of his gospel. He 
was thus represented to suggest to the heart of the early martyr the 
present help and support he might expect from the divine poAver. 

56. I see the heavens opened] Before his eye, it appeared as if the 
atmosphere above separated, and he looked far away into the upper 
glories. The Son of man] An appellation often used by our Saviour 
when speaking of himself, on account of his humanity. Luke xxiv, 69. 

57. Then they cried out with a loud voice] The last saying of Stephen 
had been a virtual assertion of the Messiahship and divinity of 
Christ. Their rage rises to its highest pitch, and the people raise a 
confused and boisterous clamor to drown the voice of Stephen. 
The council, although they could not convict Stephen, seem to con- 
nive at the course of the mob. And stopped their ears] As if he were 
speaking blasphemy, and significant of their abhorrence and detesta- 
tion of what he said, they closed up their ears, drawing the parts to- 
gether. And ran upon him toith one accord] In great tumult, all rush- 
ing in a mass upon him. 

58. Cast him out of tJie city] As it was commanded in their law that 
they should treat a blasphemer. Lev. xxiv, 14. They hurried him, 
however, out of the city without a legal decision, not waiting for his 
condemnation. And the witnesses] That is, the false witnesses, who 



134 



NOTES ON THE ACTS. 



59 And they stoned Stephen, calling upon God, and saj-ing, 
Lord Jesus, receive my spirit. 

60 And he kneeled down and cried with a loud voice, Lord, 



had borne testimony against him. Acts vi, 13. The law required 
that the witnesses should commence the execution of the penalty, in 
order that, as they would have to be the executioners, they should be 
hindered from bearing false witness. Deut. xvii, 7. Laid down their 
clothes] Their outer garment being a loose mantle, it would greatly 
impede them in lifting, and render it almost impossible for them to 
throw the stones. At a young man's feet, whose name was Saul] After- 
ward the apostle Paul. This is our first introduction, in the New 
Testament, to this great apostle, whose labors and sufferings for 
Christ's sake afterward became so abundant and successful in build- 
ing up the church. This is mentioned to show what Paul was before 
his conversion, and the power of that grace that opened his eyes. 
He always speaks of this with the utmost grief and shame. Acts 
xxii, 20. 

59. Calling upon God, and saying] The woi'd God is not in the 
original, but has been inserted by translators, and undoubtedly is an 
erroneous translation, and ought not to be here. The verse would 
more correctly read, as Mr. Wesley has translated, (with which Dr. 
Clarke coincides,) "And they stoned Stephen invoking, and saying, 
Lord Jesus, receive my spirit." Thus this holy martyr, filled with 
the Spirit, addresses Jesus Christ in prayer, and reposes his soul in 
his divine keeping, in this way paying to him the highest and most 
solemn acts of devotion, due only to the one true and living God. 
This shows the propriety of ofi^ering divine worship to the Saviour, 
and clearly establishes his divinity, as one with the Father, into 
whose hands he committed his spirit when he hung dying upon the 
cross. Luke xxiii, 46. It was remarked of the early Christians by 
an enemy, Pliny, the Roman, that they were accustomed to meet 
and sing praises to Christ as God. Receive my spirit] " Receive my 
soul to the mansions of the blessed." To prepare such mansions 
our Lord had left them, and this was to be their comfort and sup- 
port in all their afflictions and persecutions. John xiv, 2 ; Luke xvi, 
22 ; xxiii, 43. 

60. And he kneeled down] In devotion. He sought an humble, sub- 
missive posture, expressive of his resignation to the will of God, and 
in order to spend his remaining conscious moments in the astonish- 
ing work of praying for his murderers. Lay not this sin to their charge] 
Impute it not to them for sin ; let them not suffer the a^^-ful conse- 
quences of their conduct; forgive them. How similar was this to 



NOTES ON THE ACTS. 



133 



lay not this sin to their charge. And when he had said this, he 
fell asleep. 

the final prayer of the Saviour: " Father, forgive them ; they know 
not what they do !" Luke xxiii, 34. It is the genuine spirit of the 
gospel, which always hreathes the purest and most disinterested 
henevolence. There was no malice, no anger, in the heart of the 
bleeding martyr; but it was filled with the sincerest pity for those 
who were doing themselves infinitely more injury than they were 
inflicting upon him. How blessed to be able to die thus ! The re- 
ligion of our Saviour, and that only, can enable its possessor to meet 
death in its most terrible form without trembling, having robbed 
death ofiiis sting, the grave of its victory. He Jell adeep\ Express- 
ing the composure with which he died, and embracing also the 
blessed idea of a resurrection. was a repose — ^not a destruction 
of the body. This is a common expression in reference to the death 
of righteous men recorded in the Bible, and it is as beautiful as it is 
appropriate. Death to the Christian is not an enemy, but a friend ; 
he embraces it as he does sleep — ^he sweetly prepares liimself for a 
delightful repose from all the ills of life, — 

" Wliere the wicked cease from troubling. 
And where the weary are at rest." 

John xi, 11 ; 1 Cor. xv, 18, 51 ; 1 Thess. iv, 14. 



CHAPTER YIII. 

1. Persecution of the church. 5. Preaching of Philip in Samaria. 14. Peter 
and John visit the converts, and bestow upon them the Holy Ghost. 18. The 
hypocrisy and venality of Simon exposed. 26. Philip instructs and baptizes 
the eunuch. 

AND Saul was consenting unto his death. And at that time 
there was a great persecution against the church which was 

1. And Saul was consenting unto his death] The original word has a 
stronger meaning than to consent, or to permit a thing to be done; 
it signifies rather to approoe, to be pleased with this murderous treat- 
ment of Stephen. This clause of the verse properly belongs to the 
preceding chapter, and should never have been separated from it in 
the division of the chapters. And at that time] Commencing with the 
attack upon Stephen, a bloody persecution broke out against the 
early church. One victim only served to inflame their cruel appe- 
tite for others ; and, stung by the truth of the terrible accusations of 



136 



NOTES ON THE ACTS. 



at Jerusalem ; and they were all scattered abroad throughout 
the regions of Judea and Samaria, except the apostles. 

2 And devout men carried Stephen to his hwial^ and made 
gi'eat lamentation over him. 

3 As for Saul, he made havoc of the church, entering into 

Stephen, they commence an indiscriminate attack upon all the dis- 
ciples of Christ, in the vain hope of putting a tennination to the 
spread of the gospel. And they were all scattered abroad] The term 
all is used here in a limited sense, meaning a very large numher ; as a 
church still continued to exist in Jerusalem in spite of all the perse- 
cution, principally, perhaps, the poorer and more humble members, 
whose circumstances would not admit of their removal, or whose 
presence would not excite so much notice. The rest left the city, 
and made their residences in other parts of Judea, and in the pro- 
vince of Samaria, at the north of Judea. Except the apostles] In the 
midst of this bloody persecution, a divine Providence preserved alive 
the most marked objects of their vengeance — the apostles and lead- 
ers of the new religion. Like the preservation of the three Hebrew 
children in the fiery furnace of Nebuchadnezzar is their escape, 
while they remain preaching in the midst of their enemies. They 
stay behind, while the others flee, to comfort and build up the little 
church that remains in the city, to show the sincerity of their teach- 
ing, and their willingness even to confirm it with their blood, and to 
strengthen the faith of those who have fled, by their constancy, and 
by their wonderftil preservation. It may not have been cowardice 
that drove the others from the city. Jesus had commanded them, 
when persecuted in one city, to flee to another ; and it was in obe- 
dience to this divine command that they now escaped to other places. 

2. And devout men] Religious men. This may refer either to some 
of the believers, or to certain pious Jews, who, though they had not 
openly acknowledged their sympathy vath the pei-secuted church, 
were far from being unfi-iendly in their feelings ; at any rate, were 
indignant at the outi-age committed by an infuriated mob. Joseph 
of Arimathea, a pious Jew, of this description, buried our Saviour 5 
and very possibly some such may have buried Stephen. Carried 
Stephen] The word translated carried rather imports that they made 
all the necessary preparations for his burial, washing, anointing, em- 
balming, laying out the body, and carrying it to the grave. Made 
great lamentatioii over him] This was customary Avith the Jews at their 
funerals, and is, with most Oriental nations, at the present day. 
They pay peculiar respect to Stephen on account of his virtues and 
constancy. 

3. He made havoc of the chw-ch] However some may have been 



NOTES ON THE ACTS. 137 

every house, and haling men and women, committing them to 
prison. 

4 Therefore they that were scattered abroad went everywhere 
preaching the word. 



affected by the martyrdom of Stephen, he felt no remorse of con- 
science, but verily thought he was doing God's service, so blinded 
was he at this time by the prejudices of his education. The word 
translated viade havoc, properly signifies, to ravage and destroy like a 
wild beast. Thus St. Paul says of himself, in Gal. i, 13, that he 
" persecuted the church, and wasted tt^ What an evidence is this 
offensive description of the early life of the great apostle of the Gen- 
tiles, of the sincerity and honesty of the apostles ! Luke was the 
constant companion and bosom friend of St. Paul, and wrote under 
his direction and inspection, yet his character is not spared, but pre- 
sented in its darkest traits. The facts are stated in all their sim- 
plicity, however they may affect the character of the apostle. En- 
tering into every house] Searching from house to house the suspected 
residences of Christians. And haling men and ivomen] Dragging them 
to the tribunals for a summary trial and condemnation, and then 
hurrying them to prison. Neither sex is spared: helpless age 
and infancy ; the tender woman, as well as the strong man, are all 
made subjects of this persecution. Saul does not act in this upon 
his own responsibility solely, but is authorized by the chief priests, 
and given full powers to execute their decree. Acts xxvi, 10. 

4. Went everyivhere preaching the word] Went in various directions, 
not confining themselves to Jewish territory. We find they not only 
spread through Judea and Samaria, but they were soon found in 
Antioch, Cyprus, and Phenice. Acts xi, 19. In these places, they 
were further from the power of the chief priests ; the Jews also, who 
resided in these parts, would be less likely to be influenced by their 
persecuting spirit, and among whom, as they did not yet fully un- 
derstand the gracious purpose of God concerning the Gentiles, they 
might labor. 

Wherever a Christian man is led, in the providence of God, if he 
desire to glorify his Master, he will find ample opportunities for 
labor ; and he should esteem it his duty and privilege everywhere, 
by precept and example, to "preach the word." We cannot but 
notice in the events recorded in these verses, how wonderfully the 
great purposes of God are secured even by the very opposition which 
wicked men make to their pi-ogress. Until this time, the company 
of believers was almost entirely limited to the city of Jerusalem; 
their love for the Holy City, their lingering Jewish prejudices, the 



138 



NOTES ON THE ACTS. 



5 Then Philip went down to the city of Samaria, and preached 
Christ unto them. 



comfort of each other's society — all would have served to retain 
them thei-e had it not been for this persecution. By destroying or 
scattering this little company, they hoped to crush the whole aifair, 
and put an entii-e end to the preaching of this doctrine. Bat what 
was the result ? The dispersed Christians went everywhere p-eaching 
the word. The gospel, no longer confined to Jerusalem and the 
Jews, spreads in every direction among both Jews and Gentiles. 

5. Philip] Not the apostle; for the apostles remained in Jeru- 
salem : but one of the seven deacons, wliose election to office is re- 
corded in Acts vi, 5. He is afterward called Philip the evangelist, 
(Acts xxi, 8,) and resided with his daughters in Cesarea, when St. 
Paul visited him. The city of Samaria] Samaria was the name of 
the tract of country lying between Judea and Galilee, and also was 
the name of its capital. It is jirobably the city, and not the country, 
that is referred to here as the scene of Philip's labors. The city of 
Samaria was founded by Omri, king of Israel, (1 Kings xvi, 24,) and 
became the seat of government, and the residence of the kings of the 
• ten tribes of Israel, who separated from the tribes of Judah and Ben- 
jamin, in the reign of Solomon's son. 1 Kings xii, 16, 19. Here was 
Ahab's ivory palace, and a temple of Baal. 1 Kings xxii, 39. It was 
here that the prophet Elisha lived when he cured the Syrian Naaman. 
2 Kings V. When the kingdom of Israel was overthrown, and the 
tribes were carried into captivity, the city was dismantled, and sunk 
into insignificance, as the neighboring city of Sychar became the 
metropolis. When the city, however, aftei-ward came into the hands 
of Herod the Great, he rebuilt and beautified it, calling its name 
Sebaste, in honor of the Roman emperor Augustus ; Sebaste being 
the Greek expression for venerable, which has the signification of august 
the Latin cognomen of the emperor. The name of the town Avas 
still Sebaste, but undoubtedly it was knoAvn, and often called, by its 
old name. Dr. Clarke, and some other commentators, think the city 
of Sychem in. the province of Samaria, and not the city of Samaria, 
is here intended. Sychem, or Sychai-, was at this time the principal 
city of Samaria, and many of its inhabitants had been converted 
under the preaching of the Saviour. Preached Christ unto them] 
Proclaimed that the long-promised Messiah had come and esta- 
blished his spiritual kingdom. He preached repentance and the 
remission of sins in the name of Jesus of Nazareth, and announced 
the offers of salvation through faith in his death. The Samaritans 
are first visited on account of their Jemsh extraction. 



NOTES ON THE ACTS. 



139 



6 And the people with one accord gave heed unto those things 
which Philip spake, hearing and seeing the miracles which 
he did. 

7 For unclean spirits, crying with loud voice, came out of 
many that were possessed ivith them : and many taken with 
palsies, and that were lame, were healed. 

8 And there was great joy in that city. 

9 But there was a certain man, called Simon, which beforetime 
in the same city used sorcery, and bewitched the people of Sa- 
maria, giving out that himself was some great one : 

6. With one accord] As if by genei-al consent, in large multitudes, 
without opposition, respectfully attentled upon Philip's preaching. 

7. Unclean spirits] Possessed with evil spirits — demons. (See 
Longking's Notes, vol. i, pp. 324, 325.) Crying icith had voice] As it 
is recorded they did in the days of the Saviour, (Mark i, 23-26,) and 
thus making it evident that it was something besides disease ; in 
addition to this, all diseases that were healed are also mentioned. 
Many taken vjith palsies] Having become paralytics : having lost the 
use of part or all of their muscles of motion. 

8. There was great joy in that dty] Arising from the remarkable 
cures of friends who had been thought incurable, from the glorious 
tmths Philip proclaimed, and from the effects of the gospel upon their 
hearts, as they believed on the Lord Jesus Christ. Eom. xiv, 17. 

9. A certain man, called Simooi] Very many opinions have been ex- 
pressed in reference to this individual by different commentators. 
Many doubtful traditions conceraing him have been collected from 
the writings of the early Christian fathers. He has generally been 
supposed to have been the same Simon of whom Josephus speaks in 
liis Antiquities — ^a Jew, and a native of Cyprus. All that we cer- 
tainly know of him is, that he pmcticed magical arts, and, by his 
skill in working delusions, had produced upon the people an impress 
sion that he was a superior personage, even a divine Being. Tra- 
dition relates that he gave himself out to be the Almighty who gave 
the law to Moses, appearing also as the Son to the Jews, and as the 
Comforter to all other nations. He was probably a man of superior 
education, acquainted with philosophy and the sciences, familiar 
Avith, and an adept in, the arts of jugglery then known, and by these 
means had obtained a great influence over the ignorant and unob- 
serving multitude. He, of course, did not receive Christ, but set 
himself up as a rival. Used sorcery] Used magical arts. The jnagi 
were, at first, men learned in philosophy, astrology, &c. ; afterward 
these sciences, being turned into means of imposition, by false pre- 
tenders to knowledge — as, for instance, the declaring the future by 



140 



NOTES ON THE ACTS. 



10 To wliom they all gave heed, from the least to the greatest, 
saying, This man is the great power of God. 

1 1 And to him they had regard, because that of long time he 
had bewitched them with sorceries. 

12 But when they believed Philip, preaching the things con- 
cerning the kingdom of God, and the name of Jesus Christ, they 
were baptized, both men and women. 

13 Then Simon himself believed also: and when he was bap- 

the position of the stars, or by lot, or entrails of animals, &c., &c., the 
term came to signify the same as necromancers, soothsayers, jug- 
glers, who, by producing ocular illusions, by strange incantations 
and astonishing feats of agility, affected the multitude with a sense 
of awe and reverence in their presence, and secured their faith in 
their incantations. Bewitched the people of Samaria] Amazed, astonish- 
ed, filled tliem with wonder — their reason and judgment being taken 
captive by his strange devices and unaccountable legerdemain. 
Giving out that himself was some great one] Assuming to be something 
superhuman, boldly publishing his high pretensions, and confirming 
them by his tricks. 

10. This man is the great power of God] Some exti-aordinary per- 
son; one closely connected with Deity, and through whom astonish- 
ing divine manifestations were made. 

H. They had regard] Listened to him, and believed in his pre- 
tensions. 

12. When they believed] Receiving Jesus as their Saviour, and trust- 
ing in him. The things concerning the kingdom of God] Clearly open- % 
ing the plan of salvation, and explaining the character of the king- 
dom of grace in the soul, through faith in Jesus Christ. And the 
name of Jesus Christ] That is, concerning the power of that name 
when used by believers to accomplish real miracles, and to perform 
substantial cures — a power infinitely superior to the tricks and pre- 
tences of an impostor. Thus says Peter, in Acts iii, 16, " His name, 
through faith in his name, has made this man strong." 

13. Then Simon himself believed also] That is, he professed to be a 
sincere believer. He was undoubtedly convinced of the reality of 
the miracles of Philip, wrought in the name of Jesus, and could not 
but have been convinced of the Messiahship of Christ, or, at least, that 
he was infinitely superior to him in power. But his heart remained 
unchanged. He was the shrewd, artful, money-loving deceiver. 
Seeing that the popular tide was turning from himself toward Philip, 
he seeks to attach himself to the evangelist, that he might still retain 
the favor, and enjoy the opportunity of fleecing the multitude. As 
ho professed faith in Jesus, and it is not the province of man to judge 



NOTES ON THE ACTS. 



141 



tized, he continued with Philip, and wondered, beholding the 
miracles and signs which were done. 

14 NoAv when the apostles which were at Jerusalem heard 
that Samaria had received the word of God, they sent unto 
them Peter and John : 

15 Who, when they were come down, prayed for them, that 
they might receive the Holy Ghost : 

the heart, he was admitted to the ordinance of baptism. He con- 
tinued with Philip] Attended upon his instructions as a disciple, cul- 
tivated a familiar acquaintance with him, and noticed attentively his 
miracles. Wondered, beholding the miracles and signs luhich were done] 
It was now his turn to be amazed : he had bewitched, or astonished 
the multitude by tricks and deceptions ; here were real performances 
of the most extraordinary character. Simon knew his were false ; 
but he could discover no subterfuge here. Having no correct idea 
of the doctrine of Philip, or the source of his power, he may have 
hoped, by continuing with him, to have discovered his secret, and 
obtained the power to perform his supernatural works. 

14. Now when the apostles, &c.] (See verse 1.) Sent unto them Peter 
and John] This shows that Peter's ofiice was not superior to that of his 
brethren. He goes, as he is directed in the council of the apostles, 
sharing his labors and honors equally Avith John. The apostles are 
sent to assist Philip in his labors, to give proper direction in the 
establishment of the new church, and to confer the blessing of the 
Holy Ghost upon the believers. 

15. Prayed for them, that they might receive the Holy Ghost] It was 
not the work of the Ploly Spirit in the conviction and sanctification 
of the soul that the apostles now prayed for, for this had already been 
bestowed in connection with the labors of Philip, but the extraordi- 
nary gifts of the Spirit, conveying the power of speaking foreign 
tongues and of Avorking miracles. It evidently was of this extraor- 
dinary nature, because it was something apparent and visible. Simon 
perceives an immediate and marked effect, resulting from the laying 
on of the hands of the apostles ; and if it had not been accompanied 
with some visible sign, but had only been a work of sanctification 
upon the heart, he never would have offered to have purchased it 
with money. As it was, he undoubtedly thought the power of con- 
veying the remarkable gift would wonderfully assist him in his 
juggleries. It is a matter of doubt whether this gift Avas bestowed 
upon all. It is the opinion of most commentators that it was only 
given to those who were to be employed publicly in the work of 
spreading the gospel. We answer the question, why this power was 
bestowed upon the early Christians, by reference to the events of this 



142 



NOTES ON THE ACTS. 



16 (For as yet he was fallen upon none of them: only they 
•were baptized in the name of the Lord Jesus.) 

1 7 Then laid they their hands on them, and they received the 
Holy Ghost. 

18 And when Simon saw that through laying on of the apostles* 
hands the Holy Ghost was given, he offered them money, 



chapter. There were multitudes, among both Jews and Gentiles, 
who, like Simon, laid claim to superior deference, and even worship, 
on account of a pretended divine power. Some gave themselves out 
to be the Messiah ^ and many were esteemed among the multitudes 
*' the great power of God." These miraculous powers, confeiTcd upon 
the early preachers, would impress the multitude with the infinite 
superiority of these men over all their pretended teacliers, break the 
charms they exercised over them, and unravel all their deceptions. 
It served to demonstrate the truth and divine origin of Christianity, 
to produce immediate and deep conviction of its importance, and to 
prepare the way for a speedy and wide-spread diffusion of its hea- 
venly doctrines. The apostles only were endowed with this power 
of confeiTing upon the proper subjects these remarkable gifts of the 
Holy Ghost ; and they do it not directly, and in their ovm names, 
lest they should seem to share in the glory of the work. They give 
themselves to prayer for this object; and the divine Spirit descends 
in answer to their petition, 

16. He icas fallen] Equivalent to, descended from heaven — the word 
used signifying, what falls in abundance, and applied to the de- 
scent of the Holy Ghost fi-om on high. 

17. Then laid they their hands on them] On those separated for the 
public work ; not on all, because Simon was not thus endued. The 
laying on of hands, in connection with prayer, was a common and 
solemn ceremonial among the Jews, used when a priest or king was 
installed into office, a blessing sought upon a child, &c., &c. Thus 
old Jacob prayed for, and blessed, the sons of Joseph, placing his 
hands upon their heads. This custom Jesus Christ and the apostles 
retained. Matt, xix, 13; Acts vi, 6; xxvih, 8. 

18. Wlien Simon saw] When he saw the effect of the Spirit's ope- 
ration, namely, heard them speaking with different tongues. He offered 
them money] He exercised his skill in legerdemain for no higher pur- 
pose than this; and his covetous heart immediately saw the great 
pecuniary account to which he might turn this power of conveying 
at once a knowledge of different languages ; and as the apostles ap- 
peared to be poor men, he foolishly imagined that he might easily 
induce them to sell their secret. The word simmy, signifying the 



NOTES ON THE ACTS. 



143 



19 Saying, Give me also this power, that on "whomsoever I lay- 
hands, he may receive the Holy Ghost. 

20 But Peter said unto him, Thy money perish with thee, be- 
cause thou hast thought that the gift of God may be purchased 
with money. 

21 Thou hast neither part nor lot in this matter : for thy heart 
is not right in the sight of God. 

disposing and buying of spiritual gifts and offices, is derived from 
this transaction. 

20. Thy money perish with thee] A fearful expression ! Some ex- 
positors have considered it an imprecation, and that Peter calls down 
upon him, as well as his money, everlasting perdition ; but this seems 
hardly to be the spirit of the gospel toward even the worst of men. 
"Whitby and others esteem it to be a prediction of what shoiild befall 
him if he did not repent, considering that his sin consisted not so 
much in his ambition and his avarice as in this, that he struck at the 
very foundation of the Christian faith, supposing that the apostles 
and other Christians did their miracles, in confirmation of it, by some 
higher act of magic than that he had learned, and so they, by the 
same art, could teach others to do the same Avorks for any other end. 
Bloomfield gives the following as the most literal signification of the 
original : — " May your money rest with yourself; that is, keep your 
money to yourself: (I will have nothing to do with it.) Thus it is 
intended to warn him of the consequences of so employing his money, 
unless (as he gives him to understand in verse 22) he averts it by 
timely repentance." It may be considered an expression of the 
apostle's detestation and horror of such a proposal, his utter disre- 
gard for the money, and a solemn denunciation of the certain and 
fearful consequences of such a state of heart as Simon was then in. 
That the gift of God may be purchased with money] Peter, in this ex- 
pression, assures Simon and them all, that this remarkable power 
was not theirs to bestow, not the result of pecuHar skill, not done by 
subtilty, but by direct gift of God, that it could not be purchased with 
money, and that they had neither authority nor power to delegate 
their work or office to another. Who has aught that does not belong 
to God with which to purchase his rich spiritual gifts ? 

21. Thou hast neither part nor lot in this matter] A proverbial ex- 
pression in use among the Jews. Deut. x, 9; 2 Samuel xxi; Job 
xxii, 25. As much as if he had said. Thou hast no personal interest, 
whatever are thy professions, in this important matter — the work of 
the Holy Spirit upon the heart, and his extraordinary gifts. Thou 
hast no part among the faithful, and no lot in this ministry. The word 
which we translate lot, is to be understood as implying a spiritual 



144 



NOTES ON THE ACTS. 



22 Eepent therefore of this thy wickedness, and pray God, if 
perhaps the thought of thy heart may be forgiven thee. 

23 For I perceive that thou art in the gall of bitterness, and 
in the bond of iniquity. 



portion, office, &c. Thy heart is not right in the sight of God] Although 
thou hast professed belief in the gospel, thou hast not been bom 
again of the Spirit ; thy heart is still vile, sensual, and worldly ; thy 
purposes are not single and pure — thou desirest not the Holy Spirit 
to glorify God, and do good, but for the gratification of thy lusts, 
ambition, pride, and avarice. God sees the heart. How do ours 
appear in his sight 1 

22. Repent therefore of this thy wicJcedness] Though his act was " ex- 
ceeding sinful," still Peter commends him to the divine mercy. His 
case was desperate, but not hopeless. The only open door of escape 
for him was through repentance, and the meroy of God. The worst 
of sinners need not despair of his grace, if they do sincerely and im- 
mediately repent of their eyil. And pray God] This was the next 
step. He was to return to him in brokenness of heart, forsaking his 
evil ways, and earnestly plead his grace. If perhaps] Expressing, 
as some have supposed, a doixbt in the apostle's mind whether Simon 
could be forgiven — a fear lest he had committed the unpardonable 
sin, in attributing the work of the Holy Spirit to the skill of magic 
or Satanic influence. The Saviour had said, referring to the course 
of his enemies in ascribing his miracles to the agency of Beelzebub, 
" Whosoever blasphemeth against the Holy Ghost, hath never for- 
giveness." Mark iii, 29. But the doubt of the apostle seems rather 
to be, not whether Simon's penitence would secure acceptance and 
forgiveness, but whether, in his sordid and hypocritical state of 
heart, he would honestly and truly repent before God. The thought 
of thy heart] The device, the contrivance. His sin, as yet, existed in 
his bosom ; he had not in so many Avords attributed the effects of the 
apostolic laying on of hands to magic, but his request exposed the 
opinion he was harboring in his heart. 

23. In the gall of bitterness, and in the bond of iniquity] Sin, and its 
grievous effects, in the Scriptures, are represented by the bitter herb 
wormwood, and that exceedingly bitter substance, gall. Thus Moses, 
in Deut. xxix, 18, expresses his abhorrence of idolatry in the follow- 
ing language : " Lest there should be among you a root that beareth 
gall and wormwood." And the apostle Paul, in Heb. xii, 15, thus 
warns those to whom he is writing, against some heinous sin : " Lest 
any root of bitterness, springing up, trouble you," &c. The meaning 
here is, " Thou art immersed in sin of the yilest, bitterest sort, both 



NOTES ON THE ACTS. 



145 



24 Then answered Simon, and said, Pray ye to the Lord for 
me, that none of these things which ye have spoken come 
upon me. 

25 And they, when they had testified and preached the word 
of the Lord, returned to Jerusalem, and preached the gospel in 
many villages of the Samaritans. 

in itself and in its consequences." By the terms bonds of iniquity, is 
expressed the strength and power over liira of his sinful habits. He 
had become confirmed in iniquity by a long course of deceit, and was 
held by it, as it were, in chains of bondage. An allusion to the 
mode in which the Romans secured their prisoners, chaining the 
I'ight hand of the prisoner to the left hand of the soldier who guarded 
Iiim; as if the apostle had said, Thou art tied and bound by the 
chain of thy sin; justice hath laid hold upon thee, and thou hast 
only a short respite before thy execution, to see if thou wilt repent. 

24. Then answered Simon] The bold impostor and hypocrite is now 
greatly alarmed by the solemn appearance and more solemn language 
of the apostles, conscience giving evidence against him, and in favor 
of the apostle's seai-ching denunciations. Pray ye, &c.] Referring to 
John and other Christians who stood with Peter. We have no evi- 
dence that he prayed for himself. Sinners often, when convinced of 
their dangerous situation, call upon Christians to pray for them with- 
out putting forth any effort themselves. They are not sincere in their 
desires after forgiveness. They love sin and the world, but tremble 
in view of the judgment and eternal death. The prayers of Chris- 
tians avail much when the sinner unites his penitent supplications 
with them, repenting of sins and trusting in the promise of God ; but 
all the prayers and tears of pious men will not save a soul that is 
not truly penitent, and does not pray itself for pardon. We can only 
infer, from the fact that it is not stated in the account, that Simon did 
not repent; that he was only terrified by the solemn denunciations 
of Peter, but was not melted into tenderness or contrition for his sin, 
the solemn impression soon wearing off. If the traditions of the early 
Christian fathers may be relied upon, he continued the same artful, 
wicked impostor, opposing the religion of Christ, acquiring some re- 
pute for his bold and successful frauds and tricks, until he came to a 
sudden and judicial end by the providence of God. 

25. When they Imd testified — returned to Jerusalem] Having confirmed 
the preaching of Philip, and raised up public teachers endowed with 
the miraculous gifts of the Spirit, they return again to Jerusalem. 
It was desirable that the apostles should, at this early stage of the 
church, be much together for counsel, to direct the work in different 
places, and stand prepared to enter into any open door. Jn many vil- 

7 



146 



NOTES ON THE ACTS. 



26 And tlie angel of the Lord spake unto Philip, saying, Arise, 
and go toward the south, unto the way that goeth down from 
Jerusalem unto Gaza, which is desert. 



lages of the Samaritans] They improve their time as they journey 
back, probably on foot, to stop in the different Samaritan villages on 
their route and preach the gospel. A very good example for travel- 
ing Christians, whether ministers or laymen ! 

26. And the angel of the Lord] Without doubt a heavenly messen- 
ger was sent to hold direct intercourse with Philip, and give him these 
specific directions, although some have affected to suppose that this 
information Avas given him in the form of a dream or a vision. He 
summons liim to leave his present place of labor — marks out a defi- 
nite and unfrequented course for him to pursue, without specifying 
the object or the termination of his journey. A midnight dream or 
a fanciful vision would not have thus easily drawn him away from so 
interesting a field of labor upon apparently so profitless an excursion ; 
but God had a divine purpose. An inquiring eunuch is to be in- 
structed and converted, and the Lord chose this instrumentality as 
the means. Unto the loay that goeth doivn from Jerusalem unto Gaza, 
which is desert] Gaza was an ancient city, situated in the south-western 
part of Palestine, about sixty miles from Jerusalem. It Avas one of 
the six principal cities of the Philistines, and fell to Judah in the 
division of the land; but the original inhabitants were not sub- 
dued. It was formerly a large, important, and well-situated city, and 
was the frontier or boundary city of Canaan on the south, toward 
Egypt. Josh. XV, 47. This city was the scene of one of Samson's 
greatest feats — the lifting up and carrying off of the gates of the city. 
Judg. xvi, 2, 3. It Avas attacked by Alexander the Great after he had 
taken Tyre, and sacked on account of the bravery of its defenders. 
It was afterward rebuilt, came into the hands of the Romans, and 
was given to Herod the Great by the Eoman emperor, and upon his 
death was attached to the government of Syria. It was attacked and 
destroyed afterward by the Jews, in revenge for the bloody attack 
made upon them by the Roman soldiers in Cesarea. It is to this — the 
desolated and forsaken state of the city — that the Scripture writer 
here alludes, according to the editor of the Pictorial Bible. Many 
commentators, hoAvever, consider that exposition of this phrase the 
most consistent Avhich applies it to the icay thither ; the road from 
Jerusalem to Gaza, passing over a hilly, barren country, meeting no 
city of any note, being considei-ed desert, or thinly inhabited. They 
esteem this clause to have been a qualifying phrase added by St. 
Luke, and not a part of the addi-ess of the angel ; St. Luke desiring 



NOTES ON THE ACTS. 



147 



27 And he arose, and went: and behold, a man of Ethiopia, a 
eunuch of great authority under Candace queen of the Ethiop- 

the more impressively to exhibit the providence of God, as it would 
seem strange that one so desirous to evangelize as Philip should be 
sent upon so unfrequented a road as that from Jerusalem to Gaza. 

27. A man of Ethiopia] Ethiopia, termed in the Scriptures Cusk, 
was a name given to several countries of Asia and Africa, the in- 
habitants of which were either completely black, or of a swarthy 
complexion. It was sometimes understood by the ancients as com- 
prehending all Africa south of Egypt, including Nubia and Abyssi- 
nia ; and at other times they restricted it to the country bounded on 
the north by Egypt, on the west by Libya, on the east by the Red 
Sea, and on the south by the unknown and unexplored African re- 
gions. The term Ethiopia was also applied, in a still more limited 
sense, to Meroe, situated in the present kingdom of Sennaar, which 
is sometimes called an island, in consequence of its being comprised 
within two streams rising in the Mountains of the Moon, and which 
either form the Nile, or contribute their waters to it. This kingdom, 
the capital of which was also called Mei"oe, extended to the source 
of the Nile, and, in consequence of its proximity to Egypt, a close 
connection was always maintained between the two countries. The 
indiscriminate application in the Old Testament of the term Ethiopia 
to all the countries peopled by the posterity of Gush, and the exclu- 
sive application of the same term by Greek and Roman writers to 
the countries of Africa, involves some passages of sacred and profane 
history in some uncertainty. The family of Gush spread over Ara- 
bia and India, which thus, from Egypt to the Ganges, became the 
land of Gush : but the posterity of Abraham, the Ishmaelites and the 
Midianites, displacing them, they were gradually forced back into 
Africa, which eventually became almost the sole residence of the race 
of Gush. 

The term Ethiopia, in the present text, is probably applied to Meroe, 
above described, or to the province of Abyssinia, just south of it. A 
eunuch of great authority] The term eunuch was often used in a differ- 
ent sense from its literal or physical meaning. As at first real eunuchs, 
who had become noted for their faithfulness, were raised to offices of 
high trust; afterward the name came to be applied to the office, and 
has the same signification as chamberlain, and, in a general way, may 
be applied to any confidential court office. Thus, this man was a 
treasurer. Potiphar, who was a married man, was styled a eunuch, 
probably only from the office he held. Gen. xxxix, 1. The phrase 
of great authoriti/, Doddridge and Bloomfield translate as a noun, ren- 



148 NOTES ON THE ACTS. 

ians, who had the charge of all her treasure, and had come to 
Jerusalem for to Avorship, 

28 Was returning ; and sitting in his chariot, read Esaias the 
prophet. 

29 Then the Spirit said unto PhUip, Go near, and join thyself 
to this chariot. 



daring it a grandee. A eunuch^ a grandee under Candace, &c. Candace] 
This was a common, or family name of the queens of Ethiopia, as 
was Pharaoh of the kings of Egypt. Profane history fnlly confinns 
the fact, that many of their queens bore this title ; but which of these 
Candaces was the one here alluded to, we cannot now tell with any 
certainty. Had come to Jerusalem for to ivorship] He had probably been 
up to attend the passover, and fi-om this it is evident that he was a 
Jew by descent, or a Jewish proselyte. The religion of the true God 
might have been spread through this Ethiopian province, adjoining 
as it was to Egypt, and open to the traveling Jewish traders, through 
the means of Jewish emigrants ; or, as some suppose, through the in- 
fluence of the noted queen of Sheba, who visited Solomon, and who, 
tradition asserts, was converted, and introduced the worship of Jeho- 
vah into her kingdom. 

28. Read Esaias the prophet] It was a commendable custom of the 
Jews, when on a journey, to employ their time in reading the Scrip- 
tures. One of their Rabbins enjoined that a Jew, on ia, journey, when 
without a companion, should study the law. There can be no better 
means devised to retain and increase the good impi-essions received 
at public worship than by reading the word of God. Much good is 
dissipated by idle conversation and thoughtlessness after a prolitable 
religious exercise. The eunuch had been benefited at the passover ; 
he still freshens his spiritual emotions by reading the Scriptures. His 
simple, studious, and inquiring piety, meets the approbation of God. 
He never leaves an anxious inquirer for any length of time in the 
dark, but soon puts into operation a train of events that brings the 
interested Scripture scholar under the instructions of a suitable 
teacher. 

29. Then the Spirit said unto Philip] The Holy Spirit is here undoubt- 
edly intended. The Spii'it did not speak vocally, but caused the 
thought to arise in the heart of Philip, and accompanied it with a 
strong impulse to execute the pui-pose, with a consciousness that the 
suggestion was from a divine source. Join thyself to this chariot] The 
chariot is here used, by a common figure, for the person in it. Join 
or attach thyself to the company of this man — the person in the 
chariot. 



NOTES ON THE ACTS. 



149 



30 And Philip ran thither to Am, and heard him read the 
prophet Esaias, and said, Understandest thou what thou readest? 

30L Aiid Philip ran thither to him] The alacrity with which Philip 
obeyed the first suggestion of duty, is worthy at once of admiration 
and imitation. There were peculiar difficulties in the way that would 
have discouraged a man of Aveak faith. The occupant of the chariot 
was an entire stranger; a man evidently of note and Avealth, and a 
foreigner. How abrupt, and perhaps offensive, an address to such a 
one might be ! Philip consulted not the flesh, but duty, and left the 
consequences in the hand of God. If all Christians watched the 
movement of the Spirit in their hearts, and obeyed every prompting 
to duty as faithfully, what an amount of good might be accomplish- 
ed ! Who could tell the limits of the benefits that would result from 
a constant personal effort on the part of all Christians to benefit oth- 
ers ! Very often they might meet with a grateful surprise, as in the 
case of the eunuch, by discovering, upon inquiry, a thoughtful and 
even anxious, but uninstructed heart. Heard him read] The eunuch 
read aloud, as was the Jewish custom. A very profitable Avay of 
reading the Scriptures, as it tends to prevent undue haste in passing 
over most important truths, and serves to call the attention to beau- 
ties, in both the matter and style, that would otherwise be overlooked, 
as well as to strengthen and benefit the voice and lungs. Mr. Jowett, 
in his Christian Researches in Syria, says that it is still customary 
for persons to read aloud, even when there is no one near, for their 
own gratification. " They usually go on reading aloud with a kind 
of singing voice, moving their heads and bodies in tune, and making 
a monotonous cadence at regular intervals, thus giving emphasis ; 
although not such an emphasis, pliant to the sense, as would please 
an English ear. Very often they seem to read without perceiving 
the sense, and to be pleased with themselves because they can go 
through the mechanical act of reading in any way." The prophet 
Esaias] He had undoubtedly heard of Jesus at the passover, and was 
interested to know what all the late strange occurrences portended. 
He would be likely to choose for his reading those Scriptures that 
referred to the promised Messiah. He was now reading the prophe- 
cies of Isaiah, having a Greek copy, or the Septuagint version of 
the Scriptures, this language being prevalent in Egypt and the ad- 
joining provinces. Understandest tlwu what tJmi readest?] Mr. Wesley 
here remarks : " He did not begin about the weather, news, or the 
like. In speaking for God Ave may frequently come to the point at 
once, without circumlocution." The question might, at first, seem 
almost impudent ; but the fact of his being a brother Jew, the grave 



150 



NOTES ON THE ACTS. 



31 And he said, How can I, except some man should guide 
me ? And he desired Philip that he would come up, and sit 
with him. 

32 The place of the Scripture which he read was this. He was 
led as a sheep to the slaughter; and like a lamb dumb before 
his shearer, so opened he not his mouth : 

33 In his humiliation his judgment was taken away: and who 
shall declare his generation ? for his life is taken from the earth. 

appearance of Philip, his dignified manner, would serve to impress 
the eunuch with his autliority to start such an inquiry; while the ten- 
derness of his own feelings, and his earnest desire for instruction, 
made the question peculiarly acceptable to the eunuch. 

31. Houo can /, except some man should guide me?] He here candidly, 
and with great meekness, acknowledges his ignorance, and signifies 
his desire to be instructed. Some are too proud to acknowledge their 
deficiencies, and to confess their need of a teacher. One of the first 
steps in knowledge is an humble acknowledgment of our ignorance. 
These words contain no proofs that the Scriptures cannot be under- 
stood without an authorized interpreter. The eunuch did not under- 
stand the application of the prophecy to Christ, because the gospel 
had not been preached to him ; but now Jesus has been fully set forth 
in the Gospels and in the Epistles, and although in the New Testa- 
ment, as well as in the Old, there may be some difficulties, the greater 
part, and all relating to life and salvation, is presented so clearly that 
"he that runneth may read," and the " wayfaring man, though a fool, 
shall not err therein." 

32. The place of the Scripture] The section, or paragraph. It was 
what is now the fifty-third chapter of Isaiah, the seventh and eighth 
verses. The language here quoted from Isaiah, it will be seen, differs 
in a slight degree, but not materially, from the passage in our trans- 
lation. Luke gives, with nearly perfect exactness, the Avords as they 
are written in the ancient Greek translations of the Hebrew Scrip- 
tures. There Avere many of these in use among the Jews at this time, 
and it was a copy of this that the eunuch was reading. He teas led 
as a sheep to the slaughter] So patient — so uncomplaining — so meek — 
so innocent. The blessed Redeemer, in his final moments, fully ftil- 
fiUed this prophecy. He patiently submitted, without resistance, and 
meekly bowed his head upon the cross, and gave up the ghost with- 
out complaint or murmuring. 

33. Tn his humiliation his j>tdqment was taken aira?/] In the passage 
in Isaiah, according to the Hebrew version, it is rendered, He Avns 
taken away from prison and from judgment." The word translated 
prison may be rendered restraint, or opjiression. Bloomficld thus reu- 



NOTES ON THE ACTS. 



151 



84 And tlie eunuch answered Philip, and said, I pray thee, of 
whom speaketh the prophet this ? of himself, or of some other man ? 

ders the passage from the Hebrew : " So he opened not his mouth 
imder his oppression. From judgment was he hurried off (to death)." 
Lowth renders the clause, " By an oppressive judgment was he cut 
off." Tlie translators of the Septuagint may have intended to ex- 
press the same idea of oppression in the term humiliation ; and the 
meaning of their rendering seems to be, In his low estate, his aston- 
ishing humiliation and oppression, he was refused a just trial ; right- 
eous judgment was taken from him ; he was deprived of his most 
obvious rights. True indeed was this of Christ. He was led bound 
before his judges, but denied a formal trial, condemned and sentenced 
without a legal trial or proof of guilt, amidst the most tumultuous 
proceedings. Who shall declare his generation?] This Mr. Wesley 
renders, "Who can number his seed, (Isa. liii, 10,) which he hath 
purchased by laying down his life Others esteem the passage to 
convey an idea of death, and the extinction of a family, as of one 
dying prematurely and leaving no posterity. There is no one to 
number up, or to recount, his descendants. When he dies, it is the 
last of him. He leaves none behind to preserve his name and me- 
mory. Thus, when Jesus was suddenly cut off, this language might 
he fitly used of him by his enemies, or even his desponding friends ; 
their hopes and expectations, to all human appearances, being thus 
prematurely destroyed. Who shall declare his generation ? — Who shall 
number his seed ? There is no one left behind. Perhaps the most 
natural and probable meaning of the passage is that of Bishop Lowth, 
Drs. Kennicott, Clarke, and others. They render it thus : " And his 
manner who would declare that is, who would bear witness in his 
favor. Q. D. No one ; reference being here had to a custom prevalent 
in the Jewish courts. When they led a condemned criminal from the 
judgment-seat to execution, it was customary for a crier to proclaim 
aloud, " Whoever knows anything about his innocence let him come 
and declare it ;" demanding whether any one, from intimate acquaint- 
ance with his manner of life, could say anything in his favor. No such 
favor was shown our Lord. There was no call made for an advocate, 
and no one volunteered his services. There is still another rendering, 
followed by a number of noted commentators : — " Who shall declare 
or describe the wickedness of this generation ?" the aggravated nature 
of their crime being stated in the succeeding clause— for his life is 
taken from the earth] The murder of the Messiah was a crowning act 
of sin; it was a height of iniquity that description could not reach. 
34. Of whom speaketh the prophet this ?] A very natural and import- 



152 



NOTES ON THE ACTS. 



35 Then Philip opened his mouth, and began at the same 
scripture, and preached unto him Jesus. 

36 And as they went on their way, they came unto a certain 
water : and the eunuch said, See, here is water ; what doth hin- 
der me to be baptized ? 

37 And PhiUp said. If thou believest with all thy heart, thou 



ant question. There was nothing in the text itself to determine its 
reference to the prophet himself, or to some other person. While at 
Jerusalem, the eunuch may have heard this passage quoted by some 
of the disciples as proof of the Messiahship of the crucified Jesus of 
Nazareth, and may have heard also the answer of the Jewish teacher, 
who now, to avoid the necessity of receiving Jesus, although the an- 
cient Rabbins had expressly applied this passage to the Messiah, may 
have referred it to the prophet himself, or to Jeremiah, as they have 
done since. Be the cause what it may, his mind had become pecu- 
liarly interested in the passage, and he desired to know its applica- 
tion. The question of Philip gave him a good opportunity to open 
his heart without disguise. 

35. Opened his mouth] Commenced speaking. Began at the same 
scripture] Commenced at the passage he had just read, using it as a 
text, expounding it, and showing its application to Christ, and theu 
branching off upon the general subject of Christ's death and resur- 
rection, and the great salvation he thus accomplished. Preached unto 
him Jesus] He exhibited the conformity of Christ's life, chai-acter, and 
death, to the prophecies of the Old Testament: offered him to Philip 
as a personal Saviour from sin, and illustrated the important direction 
of repentance toward God and faith in our Lord Jesus Christ, and 
the necessity of being born again and baptized with water and with 
the Holy Spirit. 

36. And as they went on their way] That is, as they jounieyed on in 
the direction that the eunuch Avas traveling. They came unto a ceiiain 
water] Dr. Bloomfield says : " Probably some fountain or pool formed 
by a brook either running into the Eshcol rivulet, or formed at a head 
of the Eshcol itself" What doth hinder me to be baptized ?] The mean- 
ing of the passage is, Here is a fit opportunity, suitable water appears 
in sight, why is there need of delay ? Why may I not now make a 
confession of my faith, and attend to the initiatory rite of Christian- 
ity ? It appears from this that Pliilip had taught the eunuch both 
the doctrines of the gospel, and explained to him the simple and 
beautiful rite by which the believer publicly signifies his faith in Jesus, 
and unites himself to his church. 

37. 1/ thou believest with all thy heart] Implying that he should not 



NOTES ON THE ACTS. 



153 



mayest. And he answered and said, I believe that Jesus Christ 
is the Son of God. 

38 And he commanded the chariot to stand still: and they 
went down both into the water, both Philip and the eunuch ; 
and he baptized him. 



only be convinced that Jesus was the promised Messiah, but fully rely 
upon him with affectionate trust as his Saviour, personally. No faith 
but that which '■'■works by love and purifies the heart" will save the 
soul. Thousands now believe that Jesus died for sinners, have an 
intellectual conviction of the truths of the gospel, who are still im- 
penitent, to whom Christ is as a root out of dry ground. The proud, 
hard heart, must be broken by the Holy Spirit, feel its imminent dan- 
ger, see its only Saviour, and cleave to him with all the strength of 
fear and all the tenacity of love, and believe with all the heart, with- 
out a doubt or misgiving that he will fulfill his word, that he does 
forgive and cleanse from unrighteousness — this is the faith tliat bring- 
eth salvation. This verse is not found in very many MSS. of the 
first authority, and very probably has been introduced by some early 
transcriber, to show that the eunuch was not too hastily, or without 
form, admitted to baptism ; and as the doctrine it involves, faith in 
Christ, is not a new one, but one that is found all throughout the New 
Testament, the passage has been allowed to remain. 

38. And they went down both into the water] They dismoimted from 
the chariot, and went to the water, as many commentators contend, 
{the preposition having as often this signification as the other,) or, 
as others contend, into the water. Dr. Clarke thinks, while Philip 
was instructing the eunuch, and he professed his faith in Christ, that 
the eunuch probably plunged himself under the water, as this was 
the plan that appears generally to have been followed among the 
Jews in their baptisms, the baptism being attributed to the person 
who had received the confession of faith. On the other hand, Bloom- 
field remai-ks upon this passage, after observing that, with Lard- 
ner, it was his opinion that Philip performed this ordinance by 
sprinkling, and not by immersion : — " On both having descended 
into the water, Philip seems to have taken up water with his hands, 
and poured it copiously upon the eunuch's head. It is, indeed, 
plain, from various passages of the Gospels, that baptism was then 
administered by the baptizer, after having placed the person to be 
baptized in some river or brook j and that plenty of water was 
thought desirable, we learn from John iii, 23. But though this may 
seem to favor immersion, yet the other method might as well be 
adopted. Water might, indeed, be fetched in a vessel for the purpose 
7* 



154 



NOTES ON THE ACTS. 



39 And when they were come up out of the water, the Spirit 
of the Lord caught away Philip, that the eunuch saw him no 
more : and he went on his way rejoicing. 



of pouring it on the head of tlie person. Yet that it should not^ niay 
he accounted for by a reference to the climate, customs, and opinions 
of the people of Palestine, without rendering- it necessary to suppose 
that nothi iu' l)nt a purpose of i?nmersion could originate the custom 
for the haptizer and the haptized to hoth go into wafer of the same 
depth." Even admitting that the eunuch Avas immersed, it does by 
no means prove that this was the on/y mode practiced by the apostles, 
or that this alone Avas vaiid baptism : neither does it prove that a 
mode Avhich may be safely, and even with comfort, performed in 
these sultry climes, is to be the indispensable mode in countries 
where several seasons of the year render its administration almost 
impossible, and where its performance ahvays is attended Avith more 
or less confusion and danger, and is ever liable to Avound a refined 
and delicate mind. The substitution of baptistries, among our Bap- 
tist brethren, for the running brooks and pools of the NeAv Testa- 
ment, is a sad commentary upon their professions of close and 
absolute imitation of the practice of our Lord and his apostles in 
administering this rite. The very necessity for the construction of 
these su'.stitutes for the Jordan, felt by themselves, shows the incon- 
sistency of supposing that our Lord Avould enjoin such a mode of 
pei-forming a rite Avhich, in some countries and seasons, A\'ould be 
unsafe, immodest, or perhaps almost impossible, as, in our land, in 
mid-A\-inter. Hoav can our conscientious Baptist brethren be con- 
sistent Avith themselves, and yet perform the rite in a tank, in the 
house of God, in stale, and often offensive Avater, miijicially heated^ 

39. llie Spirit of the Lord caught away Philip] Some commen- 
tators, among Avhom are Mr. AVesley and Dr. Doddridge, think 
Philip Avas at this time miraculously removed, being taken up 
bodily, and carried through the air Avithout any exertion of his oAvn. 
But the most reasonable vicAv of the subject seems to be that the 
Spirit of God, operating upon Philip's mind, as he had before, Avhen 
directing liis steps to the eunuch, commanded his immediate depart- 
ure n another direction: and that Philip, in obedience to the divine 
:'.d monition, hastily left the eunuch to pursue his journey, Avhile he 
traveled in a contrary direction, the Spirit nrf/itiq, or hurryinq him 
aim'/. And lie nviit on his way rejoiciiif/] NoAvonder: he had now a 
nno book to read ; he could now understand the Scriptures. What 
Avas l)etter, he had obtained a neiv heart. The fruits of the Spirit 
that descended upon him at his baptism, had been love, peace, and joy 



NOTES ON THE ACTS. 



155 



40 But Philip was found at Azotus : and passing through, he 
preached in all the cities, till he came to Cesarea. 

in the Holy Ghost. He had received Jesus, and, with him, power to 
become a Son of God. He had the presence of the Comforter with 
him iu the chariot ; and it was his privilege now to go and carry the 
news of salvation to his friends and neighbors at home. Well might 
he go on his way rejoicing. 

40. But Philip was found at Azotus] Made his appearance here. 
Was not observed or noticed before his arrival at this place. Azotus 
is the same city called Ashdod in the Old Testament. 1 Sam. vi, 17. 
This town was on the coast of the Mediterranean, about thirty miles 
north of Gaza, near where he probably separated from the eunuch, 
the latter traveling south, while Philip went to the north. Preaching 
in all the cities] Lying along the Mediterranean, between Gaza and 
Azotus, — Joppa, Ashkelon, Arimathea, Jamnia, &c. Cesarea] A noted 
city of Palestine in New Testament times, situated on the Mediter- 
ranean, not; far, in a southerly direction, from Mount Carmel, some 
sixty miles north-west of Jerusalem. Its name anciently was Strato's 
Tower. It was rebuilt and greatly adorned by Herod the Great, 
and was called by him Csesarea, in honor of Ccesar Augustus. A 
most excellent harbor was constructed here ; and it became the 
capital of the country upon the destruction of Jerusalem. 

Here Philip the deacon, and his family, afterward resided. This 
ancient town is now but a scene of desolation and ruin. This city 
must be distinguished from Cfesarea Philippi, an inland town thirty 
miles north of the Sea of Galilee — a village often visited by our Lord 
in his travels. 



CHAPTER IX. 

1. Paul, journeying to Damascus, full of rage against the followers of Christ, 
is stricken down to the earth. 4. He is addressed by our Lord, submits to his 
commands, and is called to be an apostle. iO. Cured of his blindness, and 
baptized in Damascus by Ananias, 18, and preaches Christ boldly. 23. The .lews 
lay wait to kill him ; he escapes from the city by the wall, and comes to .leru- 
salem. 26. Joins the apostles, preaches openly, and the Grecians seek to slay 
him; 30, but tiie brethren send him to Tarsus. 31. The churches now rest 
from persecution, and Peter journeys through the neighboring country. 33. Heals 
Eneas, in Lydda, and raises Tabitha to life in Joppa, where he afterward tarried. 

We are now about to enter upon a very interesting portion of the 
book of Acts — the experience and personal labors of St. Paul, and 
the rapid spread of the gospel among the Gentiles. 

Saul, afterward called Paul, we have already seen under cireuin- 



156 



NOTES ON THE ACTS. 



AND Saul, yet breathing out tlireatenings and slaughter against 
the disciples of the Lord, went unto the high priest, 
2 And desired of him letters to Damascus to the synagogues, 

stances at once painful and greatly to his discredit. We saw him at 
the murder of Stephen, consenting unto his death, Acts vii, 58 ; and 
aftei-ward taking active measures to arrest, thinist in prison, and per- 
secute, even to death, those who had embraced the gospel of Christ. 
But what a change transpires in this chapter ! And what could have 
accomplished it but the clearest convictions of the truth of the gos- 
pel, accompanied with, or produced by, some miraculous confirma- 
tion of its divine origin ! 

1. And Saul, yet breathing out threatenings and slaughter] Significant 
of his intense hatred of, and determined purpose against, Christianity. 
Deep emotion, as anger, for illustration, causes rapid breathing; 
hence, heavy and rapid breathing may serve to express an outbreak- 
ing passion and rage. His spirit had become perfectly inflamed ; he 
poured out denunciations and threats of vengeance against them, 
and buiTied to be engaged in their destruction. The disciples of the 
Lord] Christians. Those who professed faith in Jesus Christ. Went 
unto the high priest] This officer Avas the highest in authority in all 
spiritual mattei-s, and also the pi-esiding officer of the Sanhedrim. 
He signed the credentials of Saul, probably in the name of this 
council. This body exercised great authority at this time, not only 
over the Jews in Jerusalem and in Palestine, but all over the world, 
wherever Jews had emigrated, more especially in matters of rehgious 
belief Its opinions were held in great deference. 

2. Letters to Damascus to the synagogues] He desired written autho- 
rity to act in behalf of the supreme ecclesiastical court of the nation. 
Damascus was a large and beautiful city, and one of great antiquity, 
having acquired note as early as the days of Abraham, Gen. xv, 2 ; 
and, as the capital of Syria, a province almost always hostile to the 
Jews, is often mentioned in the Old Testament. It is about one 
hundred and twenty miles north-east of Jerusalem, fifty fi-om the 
Mediterranean Sea, the mountains of Lebanon lying betAveen : it is 
situated in a most delightful region, watered by the rivers Amara 
(or Abana of the Old Testament) and the Parpha, and abounding in 
palm and cypress trees. It came into the hands of the Eomans 
about sixty years before Christ, and was under the Roman autho- 
rity in Paul's time. It has since suff"cred nearly the same fate as the 
cities of Palestine ; but is still one of the most inviting and beautiful 
cities in Syria, although it is now in the hands of the ignorant and 
brutal followers of Mohammed. 



NOTES ON THE ACTS. 



157 



that if he found any of this way, whether they were men or 
women, he might bring them bound unto Jerusalem. 

3 And as he journeyed, he came near Damascus: and sud- 
denly there shined round about him a light from heaven : 



Multitudes of Jews, drawn thither either by its facilities for busi- 
ness, or driven away from their native land by the numerous dis- 
turbances, broils, and civil wars, had settled in Damascus. It is 
stated by Josephus that ten thousand Jews were, in the reign of 
Nero, massacred in Damascus, on one occasion, and eighteen thou- 
sand upon another, with their wives and children. To the syna- 
gogues] To accommodate the large Jewish population, numerous 
synagogues must necessarily have been constnicted ; to the officers 
of these, the letters that Paul carried were probably addressed ; and 
their co-operation with this agent of the Sanhedrim, in extinguishing 
what they esteemed so grievous a heresy, is commanded. (For an 
account of the officers and services of the synagogue, see Longking's 
Notes, vol. ii, p. 225.) If he found any of this ivay] Of this way of 
thinking — of this sect, namely, Christians. The easy communication 
between Jerusalem and Damascus, the multitudes of their own 
countrymen to whom they might preach the gospel, and the favor- 
able opportunities offered by this city, would have served to induce 
many of the early Christians, who fled upon the death of Stephen 
from Jerusalem, to make their abode there. Whether they were men 
or women] Neither sex was to be spared ; so bitter was the spirit of 
persecution, and so ready an agent was Saul, he hurries, like a fero- 
cious wild beast, toward the refuge of the poor wanderers, panting 
to fall upon them, and tear and devour them. Bound\nto Jerusalem] 
So great was the authority of the Sanhedrim at Jerusalem, that the 
foreign Jews submitted to all its decrees in spiritual things ; and the 
civil governments under which they lived rarely interfered in these 
matters ; especially would there be no obstacle thrown in the way of 
the execution of these demands in Damascus, as Aretas, king of 
Arabia, then ruler of Damascus, was either a Jewish proselyte, or, at 
least, well affected toward them. 2 Cor. xi, 32. 

3. And suddenly there shined round about him] Like a flash of light- 
ning, without warning — at midday, Acts xxii, 6; xxvi, 13; no storm 
or clouds foretold its approach — a miracurous light shone around the 
place where Saul stood. So minutely are the particulars of this 
event described in this place, and in the relation of his own expe- 
rience before Agrippa, and so evidently unnatural and miraculous in 
their character are they, that we cannot for a moment admit the 
opinion of certain commentators that the whole event was a natural 



158 



NOTES ON THE ACTS. 



4 And he fell to the earth, and heard a voice saying unto him, 
Saul, Saul, why persecutest thou me ? 

5 And he said, Who art thou. Lord ? And the Lord said, I 



occurrence — the bright light, a shock of lightning; and the voice, the 
rumbling of the thunder, which the guilty conscience of Saul 
changed into a condemning voice. For, — 

1. The light aboA^e the brightness of the sun continues — shines 
about, remaining for a certain space, while the light of the electric 
fluid immediately vanishes. The Greek word used here, translated 
light, is never used in reference to lightning. 

2. The time of the day when this happened — at noon, and its 
suddenness. 

3. The distinct appearance of Jesus Christ in the midst of the light. 
Verse 27 ; 1 Cor. ix, 1 ; xv, 8. 

4. The extended conversation betAveen Paul and the Lord. 

5. The fact that the attendants heard not the voice, although they 
were conscious of hearing a sound, and both the hght and the sound 
seeming to have a peculiar reference to Saul. 

Had it been thunder, why should they have been surprised not to 
see a person speaking to Saul ? This light, probably, was the glory 
of the Lord that presented itself to Stephen in the moment of his 
martyrdom. Acts vii, 55. It was that peculiar luminous cloud called 
the Shechinah, in which God had been wont to appear to the Israelites. 
Exod. xiii, 21, 22; Isa. iv, 5, 6; vi, 1-4; Ezra x, 4; xvi, 7. Being 
the divine symbol, it would serve to impress the mind of Saiil, and, in 
connection Avith the appearance of our Lord, solemnly assert his divinity, 
and couAdnce the persecutor of his eiTor and of the truth of the gospel. 

4. And he fell to the eatih] Overcome by the sudden and bright light, 
and aAved by the manifest symbol of the divine Being. Thus was 
Daniel affected in the presence of a heavenly visitant. Dan. viii, 17; 
x, 8. Heard a voice saying unto In the tAventy-sixth chapter, four- 
teenth verse, we are informed that this voice spake in the Hebrew 
tongue, in the dialect then spoken by the Jcavs. The attendants heard 
the sound of the voice, but it had no distinct utterance to them. 
They could not understand Avhat Avas said, the voice addressing itself 
immediately to Saul. The language is solemn and emiDhatic, serA'- 
ing to fix his attention and' aAvaken conviction. In persecuting the 
disciples of our Lord he persecuted the Master also, for Jesus and 
his true followers arc one. ]\Iatt. xxv, 40-45 ; John xv, 1-6. A poor 
answer to this question could Saul give, but as good as any one who 
persecutes for conscience' sake. 

5 And he said, Who art thou, Lord ?] Equivalent to. Who art thou, 



NOTES ON THE ACTS. 



am Jesus whom thou persecutest. It is hard for thee to kick 
against the pricks. 

6 And he, trembling and astonished, said, Lord, what wilt thou 
have me to do V And the Lord said unto him. Arise, and go 
into the city, and it shall be told thee what thou must do- 

sir ? He did not yet know who addressed him, although convinced 
that it was a divine visitant. lam Jesus whom thou persecicte&i] What 
an astounding disclosure to Saul at the present time, and engaged in 
his present business ! It was not the poor, stricken, Christian men 
and women that he was hunting and persecuting alone, but Him who 
was now enveloped in the divine glory. The language is true. He 
did persecute Jesus. He hated his character — his spirit — his gospei 
— his followers. It is not the faithful minister, or the praying church, 
N that the impenitent and bold sinner sometimes disturbs and seeks to 
injure, but Christ and his religion, Avhich his depraved soul hates. It 
is hard for thee to kick against the pricks] A proverbial expression in 
common use, and often found also in Greek and Latin writers. The 
word translated pricks, signifies a goad — a sharp-pointed instrument — 
a long stick with a steel point, used in driving cattle. The proverb 
is derived from the fact, that often a stubborn and ill-tempered ox, 
when hurried on by the driver, and urged with the point of the goad, 
will kick against the stick, and thus wound himself the more severe- 
ly, without in the least injuring the driver. The simple meaning of 
the passage is. That it was utterly futile for Saul to oppose the pro- 
gress of the gospel, to attempt to resist the providence of God ; and 
that it must be attended with harm and injury to himself if he per- 
sisted in his undertaking. 

We may all learn a lesson from this, how vain and dangerous it is 
to resist the will and providence of God — to go counter to the sug- 
gestions of his Spirit, and refuse to discharge duty when its perform- 
ance is attended with some sacrifice. Its neglect will always bring 
upon us an infinitely greater loss ! 

6. Trembling] With surprise, fear, and guilt. Asto)iished] To find 
him whom he had supposed to be an impostor, the Messiah. Said, 
Lord, what wilt thou have me to do The term Lord, in this verse, is 
understood in its proper sense ; he now knew who was addressing 
him. His proud, Pharisaic heart is subdued ; from being a persecu- 
tor, he now craves to be a servant. His sincerity is evident, from the 
language used. 1. It is immediate, desiring no time to arrange his 
plans, but makes a surrender of himself at once. 2. He does not 
choose his employment, but gives himself up for any divine use. 
VFA«< wilt thou ? 3. He consecrates himself wholly to his Master, 
giving him the dii-ection of his life — What wilt Thou have me to do ? 



160 



NOTES ON THE ACTS. 



7 And the men which journeyed with him stood speechless, 
hearing a voice, but seeing no man. 

4. He desired to make the only possible recompense for his injury 
done against Christ and his church, by laboring in his behalf. He 
was ready now not only to profess the gospel, but labor in its spread 
— What wilt thou have me to do ? Arise, go into the city, &c.] It pleases 
God, in conveying instruction to men under ordinary circumstances, 
to employ human instrumentality. It required the divine energy and 
a miraculous intervention to convict and change the heart of Saul ; 
but now he could receive fm-ther instruction from one of those whose 
life, but a short time since, he was seeking. The lion is brought to 
be a lamb, and to lay down at the feet of his prey. Dr. Clarke re- 
marks, he was sent to Ananias, " 1. To show that God will help man 
by man, and that they may learn to love and respect each other. 
2. That in the benevolence of Ananias he might see the spirit and 
tendency of that i-eligion which he was persecuting, and of which he 
was shortly to become an oposrfe." 

7. And the men which journeyed with him stood speechless] In mute 
astonishment — dumb with amazement. Great and sudden terror has 
a tendency to take away, for a moment, the power of utterance. 
There seems, at first sight, to be a contradiction between Luke's rela- 
tion of the event, and St. Paul's own account of the occurrence in 
the twenty-sixth chapter, fourteenth verse. Paul there says of the 
whole company, " We were all fallen to the earth ;" while here it is said, 
they stood speechless. The two accounts are easily reconciled in 
either of the following ways : They may all at first, with Saul, have 
been stiicken down to the earth, and while Saul, in the intenseness 
of his emotions, and while conversing with the Lord, remained pros- 
trate upon the earth, the attendants may have sufiScicntly recovered 
to have stood up in mute awe gazing upon the astonishing scene ; — 
or they may at first, while Saul fell, have stood transfixed with 
mute astonishment, until, recognizing the evident signs of the pre- 
sence of a supernatural Being, they all fall upon their faces to the 
ground, as Saul had done. Hearing a voice, but seeing no man] This 
all appears to contradict the declaration of Paul in the twenty-second 
chapter, ninth verse, where he says, " They that were with me heard 
not the voice of him that spake to me." The simplest, and probably 
the true, adjustment of the variance is, that the attendants heard a 
sound, perhaps an articulate utterance, but could not understand it ; 
this being often, in the New Testament, the sense of the word trans- 
lated hear. It might have been a still small voice; it was immediately 
directed to Saul ; besides, they were overwhelmed with terror, and 



NOTES ON THE ACTS. 



161 



8 And Saul arose from the earth ; and when his eyes were 
opened, he saw no man : but they led him by the hand, and 
brought him into Damascus. 

9 And he was three days without sight, and neither did eat 
nor drink. 



God might have purposely disguised the voice to them, intending the 
words solely for the conviction of Saul. They heard the sound of 
conversation, but could not distinguish the words, or understand their 
meaning, A similar occurrence happened to Jesus Christ, as record- 
ed in John xii, 28, 29. But seeing no man] Hearing the voice, they 
would naturally expect to see a man conversing with Saul, but no 
one was to be seen. Dazzled with the light, they saw not the divine 
Person, manifested in the midst of the glory. 

8. And when his eyes were opened he saw no man] He had become en? 
tirely blind. Not only had he been overwhelmed and dazzled by the 
light, and his sight temporarily lost, as it was with his attendants, but 
when they recovered he was still blind. He opened his eyes, but 
saw nothing. His sight had been supernaturally removed, else 
why were not his attendants still blind ? An affection of the eye 
caused by excessive light would have been but of short continuance ; 
but this lasted three days, was then broken up by a miracle, and 
proved to be a physical difficulty, unlike an amaurosis, arising from 
excessive light. Verse 18. Led him — into Damasais] As he was blind 
and helpless — to Damascus, whither he Avas originally going, and 
where Jesus had also directed him to go, with a better commission in 
his heart than in his pocket. They probably were all on foot, though 
almost all paintings of the scene represent them on horseback. They 
would, as one might suppose, have placed him upon his horse, and 
thus carried him, if they had been riding. 

9. A7id he ivas three days loithout sight] " To intimate to him," says 
Mr. Wesley, " the blindness of the state he had been in, to impress 
him with a deeper sense of the almighty power of Christ, and to turn 
his thoughts inward, while he was less capable of conversing with 
outward objects. This was likewise a manifest token to others of 
what had happened to him in his journey, and ought to liave hum- 
bled and convinced those bigoted Jews to whom he had been sent 
from the Sanhedrim." Neither did he eat nor drink] His conviction 
of guilt was so intense, his view of Christ so overwhelming, his anx- 
iety of mind in reference to his pardon and acceptance with God, his 
sincere remorse as he reviewed his past course, especially toward the 
church of Chi-ist, all served to abate, and even to entirely destroy, 
the cravings of nature for food. Great grief always produces this 



162 



NOTES ON THE ACTS. 



10 And there was a certain disciple at Damascus, named Ana- 
nias ; and to him said the Lord in a vision, Ananias. And he 
said, Behold, I am here, Lord. 

11 And the Lord said unto him, Arise, and go into the street 
which is called Straight, and inquire in the house of Judas for 
one called Saul of Tarsus : tor behold, he prayeth, 

12 And hath seen in a vision a man named Ananias, coming 

effect. Many a penitent sinner, though perhaps not for so long a pe- 
riod, has sympathized with the convicted Saul in this particular. 

10. A certain disciple named Ananias] A Christian, a resident, at 
this time, in Damascus, of whom Ave know nothing certain further 
than what we find here. The Greek church hold a tradition that he 
was one of the seventy-two disciples. We learn from Acts xxii, 12, 
that he was eminently pious and devout, and in good report among 
the Jews dwelling in this city. His residence is still pretended to be 
pointed out, in the street called Straight, in Damascus, and is reve- 
renced by both Mohammedans and Christians. Said the Lord] The 
Lord Jesus Christ. In a vision] By a supernatural appearance, either 
while sleeping or when awake, presented this direction to his mind, 
leaving no doubt of its divine origin. The minuteness of the com- 
mand also attested its source. He was to go into a particular street, 
to a definite house, &c. 

11. One called Saul of Tarsus] Tarsus, of which city Saul was a 
native, was the capital of Cilicia, in Asia Minor, situated on the banks 
of the river Cnidus, six miles from the sea. It is said once to have 
equaled Athens and Alexandria in polite learning. Julius Cassar, 
the Roman emperor, bestowed upon it the same privileges that Rome 
had — made it a free city. Hence Paul, from being a native of Tarsus, 
was /ree born. It has since, in the Avars betAveen the Greek emperors 
and the Saracens, experienced sad reverses of fortune, and is noAv a 
toAvn of no importance. For behold, he prayeth] For forgiveness, in- 
struction, and direction in the path of duty. He did not permit his 
hours of abstinence, during these memorable three days, to pass in 
vain regret or despairing soitow, but continued in earnest, humble 
petition at the throne of all grace. Penitent prayer Avill ever find 
acceptance with, and receive a blessed ansAver from, our heavenly 
Father. 

It Avas undoubtedly a surprising announcement that he should visit 
Saul, of whom he had only heard as the inveterate and most ardent 
persecutor of the Christians ; and this token of an astonisliing change 
of character Avas given him to assure him of the present unexpected 
and interesting state of that individual. 

12. And kith seen in a vision] God in his providence graciously pre- 



NOTES ON THE ACTS. 



163 



in, and putting his hand on him, that he might receive his 
sight. 

13 Then Ananias answered, Lord, I have heard by many of 
this man, how much evil he hath done to thy saints at Jeru- 
salem : 

14 And here he hath authority from the chief priests, to bind 
all that call on thy name. 

15 But the Lord said unto him, Go thy way : for he is a chosen 
vessel unto me, to bear my name before the Gentiles, and kings, 
and the children of Israel. 



.pares the hetirts of those with whom we labor to receive our instruc- 
tions. By remarkable dreams, by sudden providences, by the appli- 
cation of passages of Scripture, by tender memories of departed 
friends, by the preached word, by the direct and mellowing influences 
of the Spirit, the heart is softened, and made ready to receive onr 
counsels : and at the same time the Spirit draws us, if Ave are atten- 
tive to its impulses, toward these subjects of gi-acions impressions. 
Saul is prepared to receive tliis Christian stranger with confidence, 
by this supernatural vision given in answer to his prayer. 

13. Ananias ansioerexl, Lord] There is some apology for Ananias 
thus questioning for a moment the vv'isdom of God in this commis- 
sion, in that it all transpired in a dream or trance. But how liable 
are we, and how improper and wicked it always is, to qnestion the 
propriety of God's providences concerning us, and to resist for a long- 
time the convictions of duty, because they seem to run counter to the 
dictates of worldly wisdom. Ananias had heard from mmri) — from 
the disciples who had fled from Jerusalem, an account of the perse- 
cution of Saul and others. Sainis] Christians. The original word 
signifies holy persons, separated from earthly things — consecrated to 
God. Christians shoiikl all be saints in this respect. 

14. And here he hath authoritij] The news of Saul's visit to Damas- 
cus, and his object, had preceded his coming. Those, perhaps, who 
had lately fled from Jerusalem to escape his hands, brought the intel- 
ligence. How can it be, reasoned Ananias, that he is so suddenly 
changed? He miglft have suspected some snare, some hypocritical 
pretension, in order more successfullyto get the Christians into his 
power. 

15. Go thj loayl The Lord cuts short the discourse, and sends him 
upon his office. He is a chosen vessel unto vie^ He is a well-adapted, 
an excellent instrument^ which I have selected for a great purpose. It 
pleases God to choose his own ministers, and place them in the work. 
Thus this sMme Saul says, in Heb. v, 4, "No man takcth this honor 
unto himself, but he that is called cf God, as was Aaron." To ban- 



164 



NOTES ON THE ACTS. 



16 For I will show him how great things he must suffer for my 
name's sake. 

1 7 And Ananias went his way, and entered into the house : 
and putting his hands on him, said, Brother Saul, the Lord 
(even Jesus that appeared unto thee in tlie way as thou earnest) 



my name before the Gentiles] To cany the knowledge of the true God 
to heathen nations ; to bear the standard of the cross outside the limits 
of Jewry, and unfurl its banner in the eyes of all people. This was 
the peculiar office of Paul, and so he regarded it. Rom. xi, 13 ; Gal, 
ii, 8; XV, 16. Kings] Men in authority — governors — rulers. And 
Paul, in the discharge of his office, did bear the name of the Loi"d 
before rulers and kings — before Felix the governor, (Acts xxiv, 10- 
21,) before Festus and King Agrippa, (Acts xxvi, 2-29.) Through 
his instrumentality the same truths were heard in the palace of the 
Roman emperors. And tlie children of Israel] The Jews, to whom he 
immediately began to preach, (verses 20-22,) and into whose syna- 
gogues he always entered and taught whenever he could obtain ad- 
mission. Acts xiii, 46; xxviii, 17. 

16. For I will sJww him how great things he must suffer] This declara- 
tion is made probably to satisfy Ananias as to the sincerity of the 
present profession of Saul. He was about, by his oyf\\ consent, to 
undergo the greatest tempoi-al and bodily sacrifices and sufferings for 
the very religion whose subjects he had come to Damascus to destroy. 
The passage may either signify, I will bring, or introduce, him into a 
different scene of action, causing the persecutor to become a sutferer 
for the despised faith, or, as some think, I will make known to him, 
by revelation or in a vision, the extraordinary trials and difficulties 
he must endure while he preaches the gospel, and the violent death 
with which his career will end. Dr. Clarke well remarks: — "If so, 
what a most thorough conviction must Saul have had of the truth of 
Christianity, cheerfully and deliberately to give up all worldly honors 
and profits, and go forward in a work which he knew a violent death 
was to terminate !" 

1 7. Putting his hands on him] This had not been Commanded directly 
by the Lord, but had been imjjlied in the relation of the vision that 
Saul had received. This was the usual way of conveying or impart- 
ing spiritual blessings. ( See Acts viii, 1 7.) Brother Said] After what 
had been communicated to him by the Lord, he was prepared to re- 
ceive him as a " brother beloved," whatever his former course had 
been. Thus the gospel brings us all into a brotherhood, with a warm 
fraternal interest in, and regard for, each other. That appeared unto 
thee in the %vay\ The manner of Saul's arrest and conviction had pro- 



NOTES ON THE ACTS. 



165 



hath sent me, that thou mightest receive thy sight, and be filled 
with the Holy Ghost. 

18 And immediately there fell from his eyes as it had been 
scales : and he received sight forthwith, and arose, and was 
baptized. 

19 And when he had received meat, he was strengthened. 
Then was Saul certain days with the disciples which were at 
Damascus. 

bably been revealed by our Lord to Ananias, and this knowledge of 
the extraordinary circumstances would serve still more to strengthen 
Saul's confidence in him. And be filled zviih the Holy Ghost] He was 
probably at this time, vmder the administration of Ananias, endued 
richly with both the spiritual and miraculous gifts of the Holy Ghost, 
as were the disciples on the day of Pentecost, and the converts of 
Samaria through the instrumentality of Peter. 

How unlike is this to the high pretensions of the Komish Church, 
and the high church party in the English Church ! Here is a noted 
apostle endued with the gifts of the Holy Spirit, and prepared to 
preach the word through the instrumentality of one not an apostle, 
or noted before or afterward among his brethren, save for his humble 
piety and great purity of life. 

It was not Ananias, or the putting on of hands, that made Paul an 
apostle, but the calling of God ; as he says of himself, " Paul, an 
apostle, (not of men, neither by man, but by Jesus Christ, and God 
the Father, who raised him from the dead.") 

18. And immediately there fell from his eyes as it had been scales] 
There had been a crust-like, scaly substance formed upon his eye ; 
and now this is caused in the same miraculous manner to fall off. 
There is, it is said, a disease of the eye known in the East, caused or 
aggravated by excessive light and heat, under the operation of which 
certain of the humors of the eye become solid and scaly. This, how- 
ever, is a lingering disease, long in its coming on, and considered in- 
curable, or exceedingly slow in its recovery. But Saul's was an 
immediate blindness and sudden cure. If it was caused by this dis- 
ease, it was miracnlonsly hastened ^ and, certainly, miraculously cured. 
And luas baptized] Immediately — probably at the suggestion of Ana- 
nias; thus folloAving the example of all the early converts, and 
making at once a public profession of his faith. What evidence is 
there that he left his room, where he had been prostrated by agony 
and blindness, and was now faint with hunger 1 

1 9. When he Imd received meat] Taken food ; as his mental anx- 
iety left, he was conscious of the claims of nature. The heart was 
now right, and he could eat with comfort. Certain daijs] Some days. 



166 



NOTES ON THE ACTS. 



20 And straiohtway he preached Christ in the synagotrues, 
that he is the Son of God. ° 

21 But all that heard him were amazed, and said, Is not this 
he th;it destroyed them which called on this name in Jerusalem, 
and came hither for that intent, that he might bring them bound 
unto the chief priests ? 

22 But Saul increased the more in strength, and confounded 
the Jews which dwelt at Damascus, provinff that this is verv 
Christ , ^ 



How long, is not known ^ it was, undoubtedly, a considerable period. 
At least three years elapsed before he went to Jerusalem, a part of 
which time he spent in Arabia. Gal. i, 17. With the disciples which 
were at Damascus] A church had probably been formed, and regular 
assemblies were held. Saul, although learned in the Jewish law, 
was a novice in the gospel. The teacher of others must first be 
taught himself He now sits at the feet of these humble, pious men 
and women, as before he had sat at the feet of Gamaliel, to be in- 
structed more fully in the plan of salvation by faith in Jesus Christ. 

20. And straightway he preached Ch-ist in the synagogues] His con- 
version must have been startling to the Jews ; the manner of it 
astonishing. The new convert desired to make all possible use of 
any reputation he may have had, in doing good to his own nation, 
and honoring Christ. He entered the synagogues, to whose officers 
he had letters and credentials directing them to co-operate with him 
in exterminating Christianity in Damascus, and, to their utter sur- 
prise, advocated the same faith. In his own masterly way he demon- 
strated the truth and divine origin of the gospel, illustrating his 
arguments by his own unanswerable experience. That he is the Son 
of God] This was the point of all his addresses, that Jesus was the 
Messiah ; for this was, and is, the gi-eat point in controversy between 
the Jew and the Christian. 

21. But all tlvat heard him were amazed] Confounded: and no won- 
der : the change was so sudden and so great. Called on this name] 
Addressed Jesus as their Lord — prayed in his name. For that intent] 
With this design ; having this object in view. 

22. But Saul increased the more in strength] By the use of his gifts 
and talents, they were increased, while his faith and boldness were 
daily increased by the society, prayers, and exhortations, of the 
chui'ch, by more thorough acquaintance with the gospel, and by 
richer bestowmcnts of grace from on high. And confounded the Jews] 
Overwhelmed them in the argument, taking away the force of all 
their objections, and presenting and pressing reasons that could not 
be successfully removed. Proving] Evincing, shoAving evidently — 



NOTES ON THE ACTS. 



167 



23 And after that many days were fulfilled, the Jews took 
counsel to kill him. 

24 But their laying wait was known of Saul. And they 
watched the gates day and night to kill him. 

the word signifies, to put together like carpenter's work ; as, in an 
argument, the various reasonings and facts are all carefully brought 
together, and placed each in its proper place, until a perfect and well- 
adjusted whole is formed by the perfection and unity of the parts. 
Is very Christ] That is, is the Christ, this being the meaning of the 
original. He proved that he must be the promised Messiah. 

23. And after that many days were fulfilled] Were passed — had 
elapsed. The events described in this, and the succeeding verses, 
transpired after Saul's return from Arabia. This journey, and what 
were the engagements of the apostle during this tour, St. Luke has 
not related. The evangelist has barely stated the fact that con- 
siderable time ensued befoi-e a persecution brolce out against Saul. 
Taking into account the faithfulness of the young apostle, the effect 
that must have been pi-oduced by his remarkable conversion, it 
would be a matter of wonder that he should have been permitted, 
for any length of time, to continue his course of public teaching. An 
incidental remark of the apostle himself, while conducting an argu- 
ment to prove that he had received his apostleship, not from man, 
nor even from the other apostles, but from God, explains the pas- 
sage. He was not persecuted ; for he was not in Damascus. Soon 
after his conversion, as it appears from his own statement, (Gal. i, 
17, 18.) he journeyed into Arabia, probably preaching Christ in the 
Jewish synagogues, and perfecting his knowledge of the gospel of 
Christ. The time spent here was three years, after which he re- 
turaed again to Damascus. Thus happily do the different portions 
of Scripture tally together. In the epistle wi-itten by St. Paul, he 
had no design of filling up what was an intentional omission in the 
history of St. Luke, because it was an unimportant fact ; but, by his 
incidental allusion, without intending it, he fills an evident space, and 
thus confirms the relation of Luke. Took counsel] Formed a design. 

24. But their laying wait] Their plot to kill him. Was known of 
Saul] By some means was made known to him. And they watched the 
gates day and nighty &c.] Large cities were formerly surrounded with 
high walls, to preserve them from the attacks of an invading army, 
(as are some at the present day — Paris, the capital of Prance, for 
instance.) These cities can only be entered through their gates, 
which can be easily guarded ; and thus the ingress or egress of any 
one into, or from, the city can be easily prevented. 



NOTES ON THE ACTS. 



25 Then the disciples took him by night, and let Mm down by 
the wall in a basket. 

26 And when Saul was come to Jerusalem, he assayed to join 
himself to the disciples : but they were all afraid of him, and 
believed not that he was a disciple. 

We are told, in 2 Cor. xi, 32, that the governor of Damascus, 
under King Aretas, kept the city with a garrison to prevent the 
escape of Saul. The two accounts are easily reconciled by sup- 
posing that the Jews watched in company with the Arabian soldiers. 
The governor of the city might have been a Jew, and thus was inte- 
rested in the matter; at any rate, they were authorized by King 
Aretas, who was an ally of the Jews, Herod having married his 
daughter. 

25. Let him down by the wall in a basket] Either through the window 
of a turret upon the wall, or of a house standing near the wall, the 
upper windows of which overlooked it. Through such an aperture 
as this, the disciples, favored by the darkness of the night, lowered 
the apostle down by the side of the wall. This escape was very similar 
to that of the spies from Jericho, they being let down by a rope from 
the house of Rahab, which was built upon the "town wall." Josh, 
ii, 15. To this day, this method of admitting and sending away 
persons is practiced, when any danger is apprehended. Thus, at 
the monastery of Mount Sinai, where the attacks and plunderings 
of the Bedouins are feared, all persons enter and pass out by being 
hoisted up and lowered out of a door or window in the outer wall. 

It was proper for Saul to use all suitable means to save his life ; 
it was not a dictate of cowardice, but obedience to the command of 
Christ : " When they persecute you in one city, flee ye into an- 
other." Matt. X, 23. We are required to offer up our lives for 
Christ's sake, when we cannot save them without denying him, 
omitting duty, or breaking some command. 

26. And when Saul tvas come to Jerusalem] He probably went there 
immediately. It was now three years since his conversion. He 
assayed to join himself to the disciples] He attempted, endeavored to 
join their company — went to their meetings as a follower of the 
same Jesus. But they were all afraid of him, and believed not, &c.] 
Perhaps they had not heard of the fact of his remarkable conversion, 
and they only knew him as the violent persecutor, breathing out 
threatenings and slaughter. Or if they had heard of his conversion, 
his three years' absence from Jerusalem, spent in obscurity in Arabia, 
would serve to obliterate the freshness of the impressions produced 
by the event, and to induce them to distrust even its reality. If he 
had been soundly converted, they might have reasoned, Why has he 



:notes on the acts. 



169 



27 But Barnabas took him, and brought Mm to the apostles, 
and declared unto them how he had seen the Lord in the way, 
and that he had spoken to him, and how he had preached boldly 
at Damascus in the name of Jesus. 

28 And he was with them coming in and going out at Jeru- 
salem. 

29 And he spake boldly in the name of the Lord Jesus, and 
disputed against the Grecians : but they went about to slay him. 

not shown himself before this at Jerusalem 1 The next verse seems 
to coTivey the impression that they had little or no knowledge either 
of his conversion or of his faithfulness in preaching the gospel. 
They, therefore, looked upon him as a spy, and avoided his pre- 
sence. 

27. But Barnabas took hirn\ Some suppose that Barnabas was ac- 
quainted with Saul, being a resident of Cj'^prus, an island not far 
from Tarsus ; it has been even conjectured that he was also a fel- 
low-student of Gamaliel. Barnabas was a man full of the Holy 
Ghost, a generous, self-denying man, and a proper one to perform 
this office of kindness. Acts iv, 36, 37 ; xi, 24. He had made 
himself acquainted with the events of the last three years in Saul's 
life, and become his advocate. He rehearsed this to the disciples. 
A strong friendship grew up between them, and they were com- 
panions and fellow-laborers during the first missionary tour in Asia 
Minor. Acts xi, 2.5, 26, 30; xii, 25; xiii, 2, 50. Took him, and 
brought him to the apostles] As Ave sometimes say when we assist a 
person, we take him by the hand — undertake his cause ; this is the sig- 
nification of the passage here. He gave him his countenance and 
society, took upon him to advocate his cause, and introduced him to 
the apostles ; that is, to Peter and James, for the others, it seems, 
were not then in Jerusalem. Gal. i, 19. Declared unto them] De- 
scribed, related the marvelous events connected with his conversion, 
and his faithfulness in Damascus. 

28. And he was with them coming in and going out] Upon terms of 
familiarity and perfect equality, conversing freely, giving and re- 
ceiving views upon the gospel, of which they were alike apostles. 
The time he spent was but fifteen days. Gal. i, 18. 

29. Spalce boldly] Openly, perhaps in their synagogues. The Gre- 
cians] That is, Jews who had been born in Grecian cities, and those 
who had been proselytes, who spake the Greek language, and for 
whom the Greek, or Septuagint translation of the Scriptures had 
been made. Many of them preferring to spend their last days, and 
die in the precincts of the Holy City, had obtained a permanent 
residence, while others, perhaps, were sojoiuTiers for a limited time. 

8 



170 



NOTES ON THE ACTS. 



30 Which when the brethren knew, they brought him down 
to Cesarea, and sent him forth to Tarsus. 

31 Then had the churches rest throughout all Judea, and Gali- 
lee, and Samaria, and were edified : and walking in the fear of 
the Lord, and in the comfort of the Holy Ghost, were multi- 
plied. 

32 And it came to pass, as Peter passed throughout all quar- 
ters, he came down also to the saints which dwelt at Lydda. 

They had, it appears, synagogues by themselves. (See Acts vi, 1.) 
lliey ivent about] Foi-med their plans. 

30. Cesared\ (See Acts viii, 40.) Cesarea of Palestine, (and not 
Cesarea Philippi,) situated on the seacoast, from Avhence Saul 
would be likely to secure a passage in some A'essel sailing for Tarsus 
or the adjoining ports, as probably he thus sailed from port to port, 
preaching on the way. And sent him forth to Tarsus\ His native city, 
verse 1 1 ; where he would be beyond the power of the Jews, and be 
able to do greater good among his immediate neighbors and fellow- 
citizens. 

31. Then had the churches rest\ As some say, because Saul, who was 
one of the chief instigators and most active agents in the first perse- 
cution, being converted, the arm of the enemies of the Christians was 
weakened, and there being no other leader to take his place, and 
carry on the bloody strife, it subsided. Another reason might have 
been, the removal of so many Christians to distant places, out of 
Palestine, on account of the persecutions ; but the most probable 
reason is, the serious civil commotions that disturbed at this time 
the whole Jewish nation. A movement of the Koman emperor, 
Caligula, threatened to involve the nation in war with the Romans ; 
and so occupied were they with their own concerns, that the pro- 
gress of the Christian church was unnoticed, and the sword of per- 
secution sheathed. Were edified] Were built up in knowledge, faith, 
and holiness, and also increased in numbers. Walking in the fear of 
the Lord] Living and discharging the duties of life with a filial fear 
of God, as a constant element in the soul. Acting, speaking, and 
thinking as under the eye of God, and fearing to do aught that would 
meet his disappi-obation. Comfort of the Holy Ghost] Enjoyed the 
presence, the witness, and all the heavenly offices of the Holy Spirit 
in their hearts and lives. Were multiplied] Increased in numbers. 
A holy, humble walk, on the part of Christians, and the presence of 
the Holy Ghost, will always secure prosperity and increase in the 
church. 

32. And it came to pass, as Peter passed throughout all quarters] The 
Bacred writer introduces here a short summaiy of the labors of Peter 



NOTES ON THE ACTS. 



171 



S3 And there he found a certain man named Eneas, -which 
had kept his bed eight years, and was sick of the palsy. 

34 And Peter said unto him, Eneas, Jesus Christ maketh 
thee whole : arise, and make thy bed. And he arose imme- 
diately. 



out of Jerusalem. With the exception of a short visit to Samaria, 
(Acts viii, 14,) he had confined his labors to Jerusalem; in the cri- 
tical and persecuted state of the church in that city, and on account 
of the opportunity of reaching distant places through the conversion 
of foreign Jews who might come up to Jerusalem, he, with the other 
apostles, had remained in the Jewish metropolis. The period of 
persecution being now, for the time being, passed, and the church 
being tranquil and settled, he takes this opportunity of jounieying to 
the neighboring churches to confirm and strengthen them, and to 
secure, through the preaching of the gospel, an addition to their 
numbei's. Througliout all quarters] Visited the various places where 
the gospel had been preached, and a church gathered. Lydda] This 
was an ancient town, situated about fifteen miles south-east of Joppa. 
It is mentioned by Nehemiah (vii, 37) under the name of Lod; and, 
in New Testament times, had reached the size and appearance of a 
city. It was noted as the birthplace and residence of several of 
their famous rabbins ; and, after the destiniction of Jerusalem, be- 
came the seat of one of the rabbinical schools. It afterward became 
the seat of a Christian bishopric, and was noted for its church, re- 
puted to have been built in honor of St. George, of Cappadocia, who 
was said to have been martyred and bui-ied at Lydda. It is now a 
heap of ruins. 

33. Eneas] A Greek name. He was probably what was called a 
Hellenistic or Grecian Jew. Which had kept his bed eight years] Under 
a severe, and, to all human means, incurable attack of the palsy ; he 
had become bed-ridden, as we say, that is, confined almost all the 
time, for eight years, to his bed. 

34. Jesus Christ maketh thee whole] Or, literally, Jesus, the Messiah^ 
healeth thee. It may be on account of the humility and piety of this 
man that God permitted this miracle to be wrought upon him, but 
chiefly to call the attention of the inhabitants of this vicinity to the 
preaching of Peter, and to serve as a confirmation of the truths he 
uttered. Observe the care with which Peter guards against the 
miraculous power being attributed to himself — Jesus Christ maketh 
thee whole. Peter was only the instrument. Arise, and make thy 
bed] To exhibit and confirm the tnith of the miracle. For eight 
years he had been helpless, not rising without aid, his couch being 



172 



NOTES ON THE ACTS. 



35 And all that dwelt in Lydda and Saron saw him, and 
turned to the Lord. 

36 Now there was at Joppa a certain disciple named Tabitha, 
which by interpretation is called Dorcas ; this woman was full 
of good works and alms-deeds which she did. 

arranged and prepared by others but now, at once, be rises from his 
couch alone, and smooths his bed. 

35. And all that divelt in Lydda] That is, a great multitude of 
the inhabitants of these towns turned to the Lord. The etfect of 
this cure was so general, that it seemed as if the whole town was 
moved. Saj-on] Called, in the Old Testament, Sharm. It was a 
highly fertile plain, stretching from Cesarea to Joppa ; bounded on 
the east by the mountainous range that rans south-eastward from 
Mount Cai-mel, and on the west by the Mediten-anean shore. Its 
great beauty and richness made it, in early times, celebrated in 
Hebrew poetry. Continued allusions are made to it in the Old Tes- 
tament : " I am the rose of Sharon, and the lily of the valleys." Song 
of Solomon i, 1. "The glory of Lebanon shall be given unto it, 
the excellency of Carmel and Sharon." Isa. xxxv, 1,2. It abounded 
in olive orchards and clustering vines, but is now a scene of desola- 
tion, only exhibiting the evidences of former fertility, and a capacity 
for the same again under proper cultivation. Saw him, and tin-ned to 
the Lord] Came, and beheld the manifest miracle, probably having 
been previously acquainted, many of them, with his long, incurable 
infirmity, and were so convinced of the divine presence with Peter 
that they gave heed to his word, received, and believed in Jesus 
Christ, and Avere converted to God. 

36. Now there teas at Joppa] This was a seaport town on the Medi- 
tcn-anean, about thirty miles south of Cesarea and forty-five north- 
west of Jerusalem. It Avas one of the earliest seaports in the world; 
and although its harbor was very poor, being choked with sand, yet as 
it was so near Jerusalem, and the only port in Palestine proper, it 
acquired no small importance. In the days of Solomon it was the 
grand depot of all the immense preparations received from a distance 
for the temple. 2 Chron. ii, 16. From this place Jonah took his pas- 
sage when flying from the command of the Lord. Jonah i, 3. Mo- 
dern Jaffa or Yaff*a, as Joppa is now called, stands on a promontory 
which rises about one hundred and fifty feet above the level of the 
sea, oflFering on all sides picturesque views. Its streets are very nar- 
row, uneven, and dirty, and the houses are crowded closely together, 
altogether having a mean, dull, and gloomy aspect. The inhabitants 
are four or five thousand, the greater part Turks and Arabs. The 
house of the British vice-consul, in 1831, was reputed to stand on the 



NOTES ON THE ACTS. 



173 



37 And it came to pass in those days, that she was sick, and 
died : whom when they had washed, they laid her in an upper 
chamber. 

38 And forasmuch as Lydda was nigh to Joppa, and the dis- 
ciples had heard that Peter was there, they sent unto him two 
men, desiring lihn that he would not delay to come to them. 

39 Then Peter arose, and went with them. When he was 
come, they brought him into the upper chamber : and all the 
widows stood by him weeping, and showing the coats and gar- 
ments which Dorcas made while she was with them. 

40 But Peter put them all forth, and kneeled down, and pray- 

site of the house which had belonged to Simon the tanner. Tabitha\ 
A Sj'riac word, having the same meaning as Dorcas, a Greek term 
signifying a gazelle^ or antelope. It has been, and still is, customary in 
the East to give the name of beautiful and mild-tempered animals to 
young women. Full of good ivories and alms-deeds] Abounding in, dis- 
tinguished for her benevolent acts. Her life was filled up with chari- 
table labors, and marked with generous gifts. 

37. In those days] While Peter was at Lydda. When they had washed] 
The common custom before embalming. Laid her in an upper cham- 
ber] This was either upon, or connected with, the roof of the house, 
and was a room used, not for common purposes, but for prayer, for 
the reception of friends, or for the present solemn purpose. (See 
Acts i, 13.) 

38. Lydda loas nigh to Joppa] About six miles. They sent unto him] 
Perhaps to comfort them in their loss, and it may be, as they had 
heard of the miracle performed on Eneas, they might have harbored 
the hope of his raising her to life. The last clause seems to favor 
tliis supposition — they desire that he would not delay in coming. It 
was an exhibition of great faith on the part of the disciples, as no 
apostle had yet raised the dead. If any might have been raised, they 
might have reasoned that Stephen would have been. 

39. And all the widows stood by him weeping] Persons who had been 
benefited by her bounty. Touching, indeed, must the scene have 
been. Sincere are the tears shed by the relieved and blessed over the 
torn!) of their benefactors, and far more desirable are they than the 
proudest monuments or loudest eulogiums to the dead. Showing the 
coats and garments^ &c.] Exhibiting such articles — outer and inner 
gannents — as Dorcas made while living. 

40. Peter put them all forth] It may be to avoid ostentation and dis- 
play; or, as some have supposed, as Peter himself did not know 
whether God would raise up Tabitha, he desired to enter into earnest 
supplication that he might discover the will of God, and wished to 



174 



NOTES ON THE ACTS. 



ed ; and turning him to the body, said, Tabltha, arise. And she 
opened her ej es : and when she saw Peter, she sat up. 

41 And he gave her A<s hand, and lilted her up; and when he 
had called the saints and widows, he presented her alive. 

42 And it was known throughout ail Joppa: and many be- 
lieved in the Lord. 

43 And it came to pass, that he tarried many days in Joppa 
with one Simon, a tanner. 

engage in prayer without distraction, or the disturbance caused by 
the presence of a multitude. Tabitha, arise] Having probably received, 
in answer to his prayer, tlie assurance that God would accomplish this 
miracle through his instrumentality, he turned to the dead body and 
thus addressed it. And she opened her eyes, &c ] Upon this Dr. ])od- 
dridge well remarks : " Who can imagine the surpi ise of Dorcas when 
called back again to life ? For the sake of themselves, and of the 
poor, there was cause of rejoicing; and much more for such a con- 
firmation of the gospel. Yet to herself it was a matter of resigna- 
tion, and of submission rather than of exultation, that she was called 
back to these scenes of vanity, which surely would hardly have been 
tolei'able, had not a veil of oblivion been drawn over those glories 
which her separate spirit enjoyed. Rut doubtless her remaining days 
were still more zealously spent in the service of her Saviour and her 
God. Thus Avas a richer treasure laid up for her in heaven, and she 
afterward returned to a more exceeding weight of glory than that 
from which so astonishing a providence had recalled her for a season." 

41. Saints and ividows] The believers, and the widows who had 
been in the room previously. In the early Christian church widows 
formed a distinct and separate class. Presented her a/ioe] Showed her 
alive — introduced them to their friend unexpectedly returned from so 
solemn a journey. 

42. Many believed in the Lord] In Jesus Christ, in whose name the 
miracle had been wrought. They therefore became his disciples. 

43. Simon a tanner] " The trade of a tanner was so contemptible," 
says Dr. ToAvnsend, " that all those who followed it were required to 
mention it before an engagement of marriage, or the nuptials were 
declared void." It is recorded in the Mishnu, that after the death of 
a man whose brother was a tanner, the widow was permitted to de- 
cline marriage with that brother, as the Jewish law commanded under 
such circumstances. This custom is thought to explain the introduc- 
tion of what might seem a trivial circumstance — the lodging-s of the 
apostle, and the trade of the pei^son wliose "inest he was. Such a vic- 
tory had St. Peter obtained over his prciudiccs and Jewir-h scmples, 
that, apostle as he was, and with the wliolc town moved in his favor, 



NOTES ON THE ACTS. 175 

and multitudes convicted and undoubtedly willing to open their doors 
for his accommodation, he chooses to abide with an humble country- 
man, of a mean and despicable trade, in their estimation. It was 
from their superstitious regard for ceremonial cleanness and unclean- 
ness that they were led to such a mean estimation of a valuable and 
honorable employment. No honest business is despicable. 



CHAPTEE X. 

1. The vision of Cornelius, the devout centurion. 5. He is commanded to 
send to Joppa for Simon Peter for further instruction. 9. Peter, by a vision, is 
made to give up his .Jewish scruples, and is prepared to go to the Gentile Cor- 
nelius. 17. At this time the servants of the centurion are at his gate, and he 
goes with them to Oesarea, and preaches the gospel to them. 44. The Holy 
Ghost fails, and Peter baptizes them in the name of the Lord. 

THERE was a certain man in Cesarea, called Cornelius, a 
centurion of the band called the Italian hand^ 

Up to the present time the labors of the apostles and disciples had 
been wholly confined to the Jewish nation and Jewish proselytes. 
They undoubtedly believed that the gospel was to be eventually spread 
among all nations ; but they supposed that the Gentiles must first be- 
come Jewish proselytes, be circumcised, and conform to the Mosaic 
discipline, before they could become proper followers of the Messiah. 
It was necessary that this misconception should be removed, and that 
it should be understood that God had placed no difference between 
them in his dispensation of grace ; — that in Christ Jesus there was 
neither Jew nor Greek, but all stood on the same footing, subject only 
to the same simple requirements. In the present chapter the account 
of the first entrance into the Gentile world of the gospel of Christ is 
recorded. Peter is the honored instrument of first opening the door 
of grace. His own eyes arc enlightened and his prejudices broken 
up, and through him the scruples of the others are also removed, and 
a wider and effectual door into the Gentile world is thrown open. 

1. Cesarea] Cesarea of Palestine, before described. Acts viii, 40. 
Cornelius] A Roman name. He was doubtless a Roman. A centu- 
rion] A Roman officer commanding a hundred men. Cesarea being 
the usual residence of the Roman governors of Palestine, many offi- 
cers and an efficient guard would be likely to be concentrated here. 
The band called the Italian hand] The term hand had nearly the same 
signification in the Roman army as our military word company, or 
rather regiment. It numbered between five and six hundred men. It 



176 NOTES ON THE ACTS. 

2 A devout ma7i, and one that feared God with all his house, 
which gave much alms to the people, and prayed to God always. 

3 He saw in a vision evidently, about the ninth hour of the 
day, an angel of God coming in to him, and saying unto him, 
Cornelius. 



was called the Italian band, because the soldiers of this regiment were 
chiefly natives of Italy. Most of the soldiers employed in overawing 
the provinces were probably levied from among the inhabitants of 
these provinces ; but there were perhaps veterans, who, in the unset- 
tled and greatly disturbed state of Palestine, and for the purpose of 
being a body-guard for the governor, had been summoned from Italy, 

2. A devout man] A pious man. He was a proselyte in belief and 
religion, although not by circumcision and profession. He appears 
to have been a proselyte of the gate, as they were termed by the Jews, 
to distinguish them from those who were called proselytes of righteous- 
ness, who were circumcised, kept the whole law, and were incorporated 
with the nation. Proselytes of the gate were still Gentiles in the esti- 
mation of the Jews, although they acknowledged and worshiped the 
God of Israel; and there was the same objection to intimate associa- 
tion with them, on account of ceremonial defilement, as with any 
Gentiles. He had become acquainted with the true God, probably, 
by being brought in contact with pious Jews, and witnessing their 
worship in some one of his military stations. Feared God with all his 
house] Acknowledged the true God, and reverenced his laws. Like 
Abraham, although a Gentile, he had, it appears, carefully instructed 
his family, and brought them up in the " nurture and admonition of 
the Lord." Gave much alms to the people] His faith in God ivorked by 
love. He exhibits the sincerity of his profession by his practice. His 
gifts to the poor, especially to the poor Jews, were large. And prayed 
to God always] That is, he prayed with great fi-equency, or at all the 
stated hours for prayers among the Jews ; namely, morning, noon, 
and evening — nine, twelve, and three o'clock. 

3. He saw in a vision evidently] That is, not in a dream, or state 
of ecstasy, but clearly, with his organs of vision in proper exercise, 
there was presented before his sight this illustrious guest. About 
the ninth hour of the daij] About three o'clock in the afternoon, the 
hour of public evening prayer, in which exercise he was then pro- 
bably engaged, after a day spent in fasting and prayer. Verse 30. 
An angel of God] A supernatural being, a heavenly messenger, 
such a one as appeared to Daniel (Dan. ix, 20-23) and to Zacha- 
riah. Luke i, 11. God will not leave an inquiring, anxious mind, 
long in doubt. He may have been seeking to know the will of God 



NOTES ON THE ACTS. 177 

4 And wTien he looked on him, he was afraid, and said, What 
is it, Lord? And he said unto him, Thy prayers and thine 
alms are come up for a memoi'ial before God. 

5 And now send men to Joppa, and call for one Simon, whose 
surname is Peter : 

6 He lodgeth with one Simon, a tanner, whose house is by the 
sea-side : he shall tell thee what thou oughtest to do. 

more fully, and a pix>videutial door is immediately opened before 
him for acquiring this spiritual information, " A ministering ser- 
vant" is sent forth " to minister to this heir of salvation." The intro- 
duction of the gospel to the Gentile world was an event of sufficient 
moment to be marked by an illustrious miracle, and perhaps nothing 
but this would have overcome the invincible Jewish prejudices of 
the apostles. 

4. He was afraid] The suddenness of his appearance, the super- 
natural majesty of his form and bearing, with a consciousness of 
weakness and sinfulness, caused him, in the first moments of recog- 
nition, to be agitated and alarmed. What is it, Lord?] A very natu- 
ral expression of surprise and fear. What is it, Lord ? Wliat is the 
cause, sir, of this visit 1 What wishest thou ? Respect and surprise 
being exhibited at once in the expression. Thy prayers and thine alms 
are come up for a memorial before God] A figurative way of expressing 
that they were acceptable. The figui-e is taken from the sacrificial 
system of the Jews. As the incense was burned in the holy place 
symbolical of prayer, a perfumed cloud would ascend toward heaven. 
So the prayers of Cornelius are represented as rising like clouds of 
sweet incense, and acceptable to the divine Being. Thy continued 
prayers, humanly speaking, are thy constant remembrancers before 
God, directing his approving attention toward thee. As Diodati re- 
marks here : — " These works of piety in Cornelius had, as we should 
say, kept his memory alive before God, and had, as it were, excited 
the Lord to remember him, to confer his full knowledge and grace 
upon him by his gospel after he had prepared him by those secret and 
initial operations of his Spirit." 

5. Call for one Simon] It is worthy of remark, that although an an- 
gel is sent from heaven to open the way, he does not interfere with 
the instrumentality Christ had appointed for preaching the gospel. 
Simon must now be called to teach the way of life and salvation. 
How vain the fancy of some impenitents, who think an angel would 
be a more impressive preacher ! 

6. Whose house is by the sea-side] That is, his tannery was situated 
outside of the walls of the city, by the sea-side, both for convenience 
to be near the water, and from necessity, as they were forbidden by 

8* 



178 



NOTES ON THE ACTS. 



7 And when the angel which spake unto Cornelius was de- 
parted, he cnlied two of his household servants, and a devout 
-•() ii f) :he;ii tlial waitet' on him tontinuaily; 

' he had deehired all ?/ie>e ihinus unto them, he 

: , ; i :! ) 1 ' I'l.; V/. thev wcut On their journey, and di'ew 
: auto i.ic ury, Teter went uj) upon the house-top to pray, 
auout the sixth hour: 

10 And he became very hungry, and would have eaten: but 
while they made ready, he fell into a trance, 

law to exercise this trade nearer than fifty cu'oits from the walls ; the 
trade beinu' considered detestable, the odor offensive, and as the tan- 
ne^s probably slauglitered the animals whose skins thev i>repared, 
tlieir precincts would be liable to be unhealthy. What tJtoa oiu/htest 
to do] Some matter of solemn moment rested upon the heart of Cor- 
nelius. He may have heard certain reports concerning Jesus Christ 
and the ])rea( hing of the apostles, and been under an anxiety of mind 
to understand the truth in reference to this matter. This he is now 
assured Peter will fully disclose. 

7. And a decont soldier] A soldier who served as one of his body- 
guard, and also as a domestic attendant. It appears that the efforts 
of Cornelius to do good were not limited to his family, but were ex- 
tended to the members of his company. 

9. On the morrow^ as they — drew nigh unto the city] Joppa Avas about 
thirty miles from Cesarea, so that by twelve o'clock the next day, 
starting soon after three, they could easily have reached there. Peter 
went up upon the house-top] Upon the flat roofs of the houses these 
chambers for retirement and prayer were usually constructed : — a 
most desirable retreat it afforded from business, for conversation, or 
to hold secret communion with God. The house-top itself was suit- 
able for the same purpose when no such chamber was made. About 
the sixth hour] About noon — twelve o'clock, this being a stated hour 
of prayer. 

10. And he became very hungry] This appears to have been their din- 
ner hour, a<5 the food was then being prepared for the fomily. The 
Hebrews, Greeks, and Romans, had but two meals in a day : the first 
a slight meal, consisting of fruit, milk, and cheese, about ten or ele^'en ; 
the most important and principal meal Avas at about six in the after- 
noon, at which time they received their friends. Ha f:ll into a trance] 
The EngFsh Avoi-d ecstasy is derived from the Greek word signifying- 
trance. It expresses a state of mind in which a person is so much 
engaged Avith a particular subject, that the exercise of his senses is 
suspended, and he is insensible to eA'ery thing that is passing ?.round 



NOTES ON THE ACTS. 



179 



11 And saw heaven opened, and a certain vessel descending 
unto him, as it had been a great sheet knit at the four corners, 
and let down to the earth : 

12 Wherein were all manner of four-footed beasts of the 
earth, and wild beasts, and creeping things, and fowls of 
the air. 

13 And there came a voice to him. Rise, Peter; kill, and eat. 

him. In the case of Peter this was undoubtedly supernaturally in- 
duced, and the scene that transpired was not the result of imagina- 
tion, but a divine impression produced upon his mind by the power 
of God. 

11. And saiv heaven opened] That is, in appearance, the sky above 
him seemed to separate, the clouds opening, as if the heavens were 
rent asunder. A certain vessel] The original standing for any article 
of furniture adapted to contain anything. As it had been a great sheet] 
Spread out like a great sail. Knit at the four corners] Fastened or tied 
up at the four corners, held by invisible hands, and thus lowered down 
and raised up. 

12. Wherein were all manner of four-footed beasts, &c.] All kinds of 
unclean animals, according to the Jewish law, or Peter could have 
chosen a clean one from the number, and have killed that*, "the 
whole object of the vision being to impress on the mind of the apos- 
tle a new doctrine, referring to the Gentiles only, and not to the Jews 
and Gentiles together." " The sheet," says Duysing, " was a type of 
the Christian church separated fi-om the world, which included every 
kind of people. It was bound at the four corners, (having reference to 
the four corners, or cardinal points, of the earth,) to signify that the whole 
world should be received into the universal church of God. It de- 
scended from heaven in the same manner as the New Jerusalem is re- 
presented in the Apocalypse : and the draiving back of the sheet to 
heaven was meant to teach us that the church, which has its origin 
from heaven, will return victorious to heaven." The distinction be- 
tween four-footed beasts and wild beasts here is probably that by the 
former tame animals are meant. 

13. Rise, Peter; kill, and eat] These animals were all forbidden by 
a positive statute in the ceremonial law. As it had been first insti- 
tuted by the divine Being, he had a sovereign right to abrogate it, 
and he now signifies to Peter that it is no longer to be binding upon 
the consciences of the Christian church ; that this ceremonial law, 
which was one of the great walls of partition between Jew and Gen- 
tile, is to be broken down, and that all nations henceforth should share 
equally in the covenant mercies of Jehovah. " Rise, Peter, and satisfy 
thy hunger from the animals before thee ; it is no longer unlawful." 



180 



NOTES ON THE ACTS. 



14 But Peter said, Not so, Lord ; for I have never eaten any- 
thing that is common or unclean. 

15 And the voice spake unto him again the second time, What 
God hath cleansed, that call not thou common. 

16 This was done thrice: and the vessel was received up 
again into heaven. 

1 7 Now, while Peter doubted in himself what this vision which 
he had seen should mean, behold, the men which were sent 

14. Not so, Lord, &c.] He did not mean to refuse a di\'ine command. 
He may not have been confident from what source the voice came. 
He may have considered it a temptation — a trial of his faith while his 
appetite was craving food ; he therefore immediately repels the offer. 
" Not so, sir. However hungry, I cannot eat from these, for it is di- 
rectly conh'ary to a divine statute." Common] Profane, not holy — in 
common use by the Gentiles, but forbidden to the Jews. U7iclea7i] 
Ceremonially unclean, the eating of which would make them unclean 
legally, in the sense of their law. Read the eleventh chapter of Le- 
viticus, and the character of this law will be seen and understood. 
As before said, it was to keep the Jew separate from all other nations 
that was a chief reason of these peculiar enactments. Lev. xx, 25, 26, 
The Gentile was considered unclean by them, because he used such 
food, and omitted those purifications that detennined legal purity, 
and on that account they did not admit him to their religious rites ; 
but now these external discriminations are to be removed. 

1 5. What God hath cleansed] Declared pure, or made so by remov- 
ing the law rendei'ing it unclean. The second annunciation was more 
clear and decided. The source from whence the voice came is made 
known. A greater than Moses, who wrote the law, even the divine 
Giver himself, speaks, and explains the reason of the command. It 
was because He now removed the yoke of bondage, and annuled the 
previous law, that the present counter command was given. " All 
this," as Bishop Warburton has sho^vn, " was equivalent to saying 
that the distinction between meats was abolished, and consequently 
that the Gentiles were to be admitted into the church of Christ." — 

BLOOMriELD. 

16. This was done thrice] Three times ; for greater certainty, and to 
impress Peter with its importance, and give him time to consider it. 
(See Gen. xli, 32.) 

17. Now, tvhile Peter doubted in himself] While he considered the 
matter, and was somewhat at loss for its full signification. Not 
doubting whether the distinction of meats was abolished, but whe- 
ther it implied also a removal of the distinction between Jews and 
Grentiles, Behold, the Jiieii] Here the divine hand and providence are 



NOTES ON THE ACTS. 



181 



from Cornelius had made inquiry for Simon's house, and stood 
before the gate, 

18 And called, and asked whether Simon, which was surnamed 
Peter, Avere lodged there. 

19 While Peter thought on the vision, the Spirit said unto 
him. Behold, three men seek thee. 

20 Arise therefore, and get thee down, and go with them, 
doubting nothing : for I have sent them. 

21 Then Peter went down to the men which were sent unto 
him from Cornelius ; and said. Behold, I am he whom ye seek : 
what is the cause wherefore ye are come ? 

22 And they said, Cornelius the centurion, a just man, and 
one that feareth God, and of good report among all the nation 
of the Jews, was warned from God by a holy angel to send for 
thee into his house, and to hear words of thee. 

23 Then called he them in, and lodged them. And on the 

seen. An angel had visited Cornelius, and directed him to send for 
Peter; but the apostle was totally unprepared at that moment for 
such an interview. His Jewish scruples would not have permitted 
him to visit the centurion. But just in time, while the messengers 
are on their way, the mind of Peter is enlightened, and the path of 
duty clearly opened before him. Just at this moment, before the 
impression has in the least abated, the servants of the Gentile Cor- 
nelius call for him. — It is an interesting and profitable study to dis- 
cover, along the line of our histories, the operations of this same 
gracious and overruling Providence. Stood before the gate] Before the 
porch or outer door. 

18. And called] It was the custom to knock, or call aloud, and re- 
main at the door until the master of the house, or one directed by 
him, came out to wait upon them. 

19. The Spirit said unto him] The Spirit of God conveyed this 
strong impression, with a consciousness of its divine origin, to Peter's 
mind. It is not necessary to suppose that an audible voice was 
heard. 

20. Arise therefore, &c.] Thus Peter's doubts were soon ended, and 
the full signification of the vision was explained. The Gentiles, as 
a people, were cleansed from ceremonial defilement by the repeal of 
this law ; and he might now, and must, as sent by the Spirit, convey 
to them the tidings of salvation. Doubting nothing] Making no scruple 
because they are heathen. For I have sent them] That is, the Lord 
had commanded Cornelius to send them ; he had dhected the aifair, 
and caused it to be done. 

22. To hear words of thee] To receive instruction from thee. 

23. And lodged them] Having traveled for that day, they were not 



182 



NOTES ON THE ACTS. 



morrow Peter went away with them, and certain brethren from 
Joppa accompanied him. 

24 And the morrow after they entered into Cesarea. And 
Cornelius waited for them, and had called together his kinsmen 
and near friends. 

25 And as Peter was coming in, Cornelius met him, and fell 
down at his feet, and worshiped him. 

in a situation to commence their journey before the morrow; and 
Peter now, without distrust, familiarly associates with the Gentile 
attendants of Cornelius. Ceiiain brethren from Joppa] Six of these 
accompanied Peter, as we learn from Acts xi, 12. It seems to have 
been customary for certain of the disciples to accompany the apostles 
in their journeys. Rom. xv, 24; Acts xv, 3; 3 John 6. But this was 
a most important journey. Peter has had no opportunity of consult- 
ing the other apostles — all the occurrences will be revicAved again in 
their presence. He is about entering upon a new field. His eyes 
have been opened ; but as yet, in the council of the apostles, he 
stands alone. It is desirable that he should have suitable witnesses, 
who should at once be able to bear testimony to such signal inter- 
positions of Providence and evidences of the divine will, as might be 
Avitnessed, as well as serve as companions and counselors to him. 
Peter alludes to their presence in the defense of his pi'oceedings in 
the apostolic council at Jerusalem. Acts xi, 12. 

24. And Cornelius ivaited for them] He seems to have omitted all 
unnecessary duties, and to have given himself up to prayer and pre- 
paration for this interesting meeting. There are times when it is 
proper to lay our ordinary callings aside, and to devote ourselves 
wholly to the interests of the soul. His kinsmen, &c.] A good ex- 
ample ; he wished to have as many profited as possible. 

25. Fell down at his feet, and worshiped him] Prostrated his body to 
the earth. This was a mark of profound respect, which, in the 
East, is paid not only to their deities, but to monarchs, and other 
personages of high dignity. Among the Romans, however, this was 
only rendered to their gods. As a worshiper of the true God, Cor- 
nelius could not have intended to pay him divine worship. He pro- 
bably regarded Peter, from the fact of the angel's commanding him 
to send for him, and to receive his instructions, as a divine messenger 
and ambassador from God, and Avorthy of exalted respect ; and the 
fact that the same deference in Palestine was paid to men of emi- 
nence, justified, in his judgment, the profound deference which he 
offered to Peter. Probably the act was almost involuntary ; and we 
can easily imagine his feelings by placing ourselves in his circum- 
stances. 



NOTES ON THE ACTS. 



183 



26 But Peter took him up, saying, Stand up : I myself also 
am a man, 

27 And as he talked with him, he went in, and found many 
that were come together. 

28 And he said unto them, Ye know how that it is an unlaw- 
ful tiling lor a man that is a Jew to keep company, or come unto 
one of another nation ; but God hath showed me that I should 
not call any man common or unclean. 

26. But Peter took him ujj, saying, &c.] With unaffected humility, 
Peter shrank from such a tribute of respect to himself, whether 
offered as a mark of exalted regard, or whether he conceived that 
the Roman centurion's respect partook too much of religious adora- 
tion. As much as if he had said, " I am not a supernatural being, 
nor even the angel; I am but an ordinary man; I am, with "you, a 
worshiper of the great God alone ; let me receive no respect due only to 
himself: stand up, and let us converse familiarly together." Dr. Dick 
expresses the following, among other highly appropriate sentiments, 
upon this passage : — " Advautages they [the apostles] undoubtedly 
enjoyed, in the admiration and zealous attachment of their followers, for 
personal aggrandizement; but they never yielded to the solititations 
of ambition. The glory of their Master, and the salvation of souls, 
were the great objects which they steadily pursued. They were con- 
tent to be overlooked and forgotten : and if they sometimes magni- 
fied their office, their sole purpose was to promote the ends of their 
ministry. Instead of encouraging, they immediately checked, a dis- 
position in others to fix upon them that admiration which was due 
Jesus Christ, from whom their miraculous powers, and all their 
talents, were derived. Kow marked is the difference between them 
and their pretended successors at Rome, who, by a long train of 
artifice and hypocrisy, rose to a proud domination over the Christian 
world ; or Mohammed, whose imposture rewarded him with an 
empire! Their disinterestedness is an evidence that they were 
sincerely persuaded of the truth of the gospel, and the gospel must 
therefore be true ; for as the circumstances in which they are placed 
rendered it impossible that they should themselves have been deceived, 
so it is manifest that they could have no intention to deceive others." 

27. He went in] He probably met him at the door, or a short dis- 
tance from it. 

28. Unlawful thing] Contrary to the ceremonial and traditionary 
law. Keep company, or come unto one of another nation] With a fo- 
reigner — one not a Jew either by birth or by religion. Through 
their spiritual pride, and abhorrence of the Gentiles, these scruples 
concerning associating with foreigners had arisen to a great height, 



184 



NOTES ON THE ACTS. 



29 Therefore came I unto you without gainsaying, as soon as 
I was sent for: I ask therefore for what intent ye have sent 
for me ? 

30 And Cornelius said, Four days ago, I was fasting until this 
hour ; and at the ninth hour I prayed in my house, and behold, 
a man stood before me in bright clothing, 

31 And said, Cornelius, thy prayer is heard, and thine ahns 
are had in remembrance in the sight of God. 

32 Send therefore to Joppa, and call hither Simon, whose 

far beyond what was required by Moses in the ceremonial law. They 
might not intermarry with the heathen; they might not eat with 
them, nor enter into their houses, nor walk with them in the street ; 
in short, although they might talk and traffic with them, after the 
manner of those who have no personal acquaintance, they might do 
nothing which tended to, or indicated a closer and more enduring 
intimacy. Hence, the Jews became obnoxious to the heathen for 
their unsocial character; their practice, however, in this matter, if 
not their principle, was, as St. Peter intimates, well known to the 
heathen among whom they lived in foreign lands, as well as to 
those who were their masters in their own countiy. God hath showed 
me\ By the vision two days since. Any man common or unclean^ That 
is, these distinctions between the Jews and other nations were ended. 
They were no longer to be kept separate, as the preservers of the 
divine oracles, but the Gentile was to share equally with them the 
benefits of the new dispensation. There was now no legal or cere- 
monial defilement necessarily attaching to a Gentile, making him an 
improper associate. 

29. Without gainsaying] Without questioning the propriety, or 
hesitating in the performance of the duty. What intent'] For what 
purpose or reason. The servants of Cornelius had related the 
principal occurrences; but it was proper to seek a relation and 
confirmation of them from the master of the house before offering 
any instructions in reference to them. 

30. Four days ago] This was the fourth day since the angel ap- 
peared to Cornelius. His servants started on the afternoon of the 
vision, and reached Joppa about twelve ; started on their return the 
next day, and reached Cesarea the succeeding morning. I ivas fast- 
ing until this hour] That is, on the fourth day preceding this he had 
fasted until the hour he was now conversing with Peter. At the ninth 
hour] Thi-ee o'clock, P. M. Behold, a man, &c.] Called an angel in 
verse 3. The angel assumed the appearance of man. In bright cloth- 
ing] Shining white. 

31. 32. (See verses 4-6.) 



NOTES ON THE ACTS. 



185 



surname is Peter; he is lodged in the house of one Simon, a 
tanner, by the sea-side: who, when he cometh, shall speak 
unto thee. 

33 Immediately therefore I sent to thee ; and thou hast well 
done that thou art come. Now therefore are we all here present 
before God, to hear all things that are commanded thee of God. 

34 Then Peter opened Ms mouth, and said, Of a truth I per- 
ceive that God is no respecter of persons : 

35 But in every nation, he that feareth him, and worketh 
righteousness, is accepted with him. 

33. We are all present before God] That is, they recognized the 
pervading presence of God, and had assembled in his name and 
fear ; and were prepared with solemnity to hear and obey whatever 
his messenger said as from the Lord. These feelings should cha- 
racterize our hearts when we assemble in the house of God to wor- 
ship and hear the preaching of the word. 

34. Opened his mouth] Began to speak. Of a truth] Truly. I per- 
ceive] I see, am convinced, by the evidence that I now have. God is 
no respecter of persons] He is not one who is partial in his attentions, 
and shows his favors with preference to rank, dignity, or other 
grounds of external superiority, to the neglect of those Avho are des- 
titute of these advantages. He had formerly supposed, with his 
nation, that God loved and conferred his blessings upon the Jew, 
because he was a Jew, and Avithheld them from the Gentile because 
he was a Gentile, and that salvation was not extended to him. 
Peter had now learned that personal and national peculiarities neither 
recommended to, nor excluded a person from, the approbation of 
God ; that the barrier between Jews and Gentiles had been broken 
down, and that now the gospel was to be otfered to all ; and every 
nation and individual have the opportunity of obtaining and retain- 
ing the approval of God. It is the character and state of heart, and 
not the nation or rank, that God regards. 

35. But in every nation] Whether Jew or Gentile. He that feareth 
him] With a filial regard — fears to break his commands. It is 
synonymous in the Bible with true piety — ^he that is truly pious. 
(Compai-e Psa. xv, 4; cxi, 10; Acts ix, 31.) Worketh righteousness] 
Practicing holiness. Habitually does what is right in respect to God 
and man. The principle on which God accepts a person is, his 
having a state of heart conformed to the divine requisition, irre- 
spectively of the circumstances of his birth and civil connections. 
This principle by no means implies that the kind of religious 
system under which a person has been brought up is a matter of no 
consequence; for observation, as well as the nature of the case, 



186 



NOTES ON THE ACTS. 



shows that the folse religions which prevail where the gospel is not 
known, really cherish and strengthen the wicked propensities of 
men, and make them more unrighteous and unfit for God's approval, 
and that, with very rare exceptions, it is only those who enjoy a 
religion from heaven, as revealed in the Holy Scriptui-es, that do 
fear God and work righteousness. Should the case exist, however, 
of a person in a heathen land, ignorant of the gospel, yet becoming 
convinced of his need of pardon, and turning to God with a penitent 
heart, sincerely seeking to discover and to do his will — such a person 
would find acceptance with God ; and, on the other hand, no one is 
accepted merely because he lives in a land enlightened by a revela- 
tion from heaven. He must receive the religion into his heart, and, 
under its influence, habitually fear God and live righteously, in order 
to be accepted. Upon this passage, which some have perverted to a 
most unscriptural meaning. Dr. Clarke makes the following re- 
marks : — " Let it be observed, further, that no man can be accepted 
with this just God who does not live up to the advantages of the state in 
which Providence has placed him. Why was Cornelius accepted with 
God, while thousands of his countrymen were passed by ? Because 
he did not receive the grace of God in vain ; he ivatched, fasted, prayed, 
and gave alms, which they did not. Had he not done so, would he 
have been accepted ? Certainly not ; because it Avould then appear 
that he had received the grace of God in vain. Many irreligious 
men, in order to get rid of the duties and obligations of Christianity, 
quote this verse in their own favor, while they reject all the gospel 
besides ; and roundly assert, as they think on the authority of this 
text, that they need neither believe in Jesus Christ, attend to his 
gospel, nor use his ordinances ; for, if they fear God and work right- 
eousness, they shall be infallibly accepted with him. Let such know, 
that if they had been born, and still were living, in a land where the 
light of the gospel had never shone, and Avere thert^ following the 
glimmering ray of celestial light which God had granted, they might, 
with some show of reason, speak in this way ; but as they are bom 
and live under the gospel of Jesus Christ, God, the just Judge, will 
require that they Jear him, and icorlc righteousness, according to the 
light afforded by that very gospel. The sincerity, watching, praying, 
fasting, and alms-giving of Cornelius, will not be sufficient for those 
who, as it may be justly said, live in the splendors of Christianity. 
In such a state, God will require that a man love him with all his 
heart, soul, mind, and strength, and his neighbor as himself And 
if God requires all this, will not man need all the grace that has 
been brought to light by the revelation of Jesus Christ, to enable 
him to do it 1 



NOTES ON THE ACTS. 



1S7 



36 The word which God sent unto the children of Israel, 
preaching peace by Jesus Christ : (he is Lord of all :) 

37 That word, I mij, ye know, which was publit^hed through- 
out all Judea, and began from Galilee, after the baptism which 
John preached ; 

38 How God anointed Jesus of Nazareth with the Holy Ghost 

36. The Lvord icJuch God sent] The doctrine of Christ — the gospel 
of salvation, which was first sent to the Jews. Preaching peace by 
Jesus Christ] That is, a gospel of peace. Jesns came to bring peace 
on the earth, and good-ivill among men. The effects of his gospel 
are peace with ourselves and the world, and reconciliation with God. 
JustiMcation by fr.ith, and peace with God through our Lord Jesus 
Christ: destroy prejudices and unkindness between men and nations 
— as between Jews and Gentiles. He is Lard of a/I] Both of Jews 
and Gentiles. By this title, the exalted dignity of the Kedeemers 
character is expressed. 

37. Ye know] The labors, miracles, and death of our Lord had 
not transpired in a corner; they had been publicly wrought, and the 
fame of them had spread in every direction. The Jews of Cesarea 
had often seen and heard him when attending the feast ; and the 
city being in tlie province of Sam;iria, some knowledge of him must 
have been received, although indelinite, and of a doubifnl character. 
The preceding verse, and the first clause of the present, have given 
much trouble to critical commentators to determiue precisely the 
grammatical construction. The passage has been thus rendered by 
Professor Scholefield, as quoted by Bloomfield: — "The word which 
he sent to the children of Israel, preaching peace by Jesus Chiist, 
(he is the Lord of all,) ye know; even the matter which took place 
throughout all Judea, beginning from Galilee, after the baptism 
which John preached concerning Jesus of Nazareth, how God anoint- 
ed him," &c. Began from Galilee] In Nazareth of Galilee our Lord 
resided ; and here, and in Capernaum, and the neighboring toAvns, 
commenced preaching his gospel. After the baptism icliich John 
preached] John was tiie i»ronii>e(l ibreruuner of Christ; he preached 
repentance, tlie coming of the Messiah, and the neceAity of a Iioly 
life — baptizing the sincerely penitent, and thus preparing the 
way for the preaching of the remission of sins by Jesus Christ. 
Our Lord did not preach until afier his baptism by John. Matthew 
iii, 1, 2, 6, II. 

38. How God anointed Jesus, &c.] The term Messiah signifies, the 
anointed ow, and Urns, by his divine anointing, the apostle sets forth 
his Messiahship. This transpired at his baptism. As those Avho 
assumed the pi iestly office, and the Jewish kings, when they ascended 



188 



NOTES ON THE ACTS. 



and •with power : "who went about doing good, and healing all 
that were oppressed of the devil ; for God was with him. 

39 And Ave are witnesses of all things which he did, both in 
the land of the Jews, and in Jerusalem ; whom they slew and 
hanged on a tree : 

40 Him God raised up the third day, and showed him openly; 

41 Not to all the people, but unto witnesses chosen before of 

the throne, were anointed with holy oil, so our great High Priest, 
the royal son of David, when he entered upon his public duties as a 
priest, was anointed, not with the consecrated oil, but with the Holy 
Ghost. Thus it was foretold of the Messiah by the prophet Isaiah : 
" The Spirit of the Lord God is upon me : because the Lord hath 
anointed me to preach good tidings to the meek," &c. ; and this pas- 
sage our Lord publicly applied to himself. Luke iv, 18-21. (See 
Luke iii, 21, 22.) With pouxr] The Holy Ghost was abundantly 
poured out upon him. In John iii, 34, it is said, " God giveth not 
the Spirit by measure unto him :" he was endued with the powerful 
influence of the Holy Spirit," conveying power to work miracles, 
heal the sick, raise the dead, &c. Who ivent about doing good] Beauti- 
ful and sublime is this short epitome of the life of Jesus Christ, and 
how true it is in its fullest sense ! His sole business, after he en- 
tered upon the duties of his office, was incessantly, and in all places, 
to do good to the souls and bodies of men. He did not wait for 
opportunities of relieving distress, but sought them out: he " loent ahoutP 
How worthy of imitation ! Oppressed of the devil] Demoniacs, pos- 
sessed persons. Particularl}^ mentioned, as considered the most 
dreaded, and most incurable aff'ection, and therefore the healing of 
such the most evident token of the divine power of the Messiah. 
God w-as witli him] None but the power of God could have accom- 
plished the deeds he performed. Nicodemus, in his spiritual blind- 
ness, was forced to confess, '• No man can do these miracles which 
thou doest, except God be with him." John iii, 2. 

39. We] The apostles ; for this they were appointed. Luke 
xxiv, 48. In the land of the Jeics] In the provinces especially in- 
habited by Jfivs — Judea, Samaria, Galilee. Whom they slew, and 
hanged on a tree] " Whom they slew by hanging on a gibbet." 
Verse 30. 

41. Not to all the people, but unto witnesses chosen before] Appointed 
by God — set apart by the Saviour. The question why Christ did not 
show himself indiscriminately to all the people, and thus remove every 
lingering possibility of infidelity about his resurrection, has been 
thus answered: — 1. Because it was impossible that such a thing 
could be done without a mob or tumult. Let it only be announced, 



NOTES ON THE ACTS. 



189 



God, even to us, who did eat and drink with him after ne rose 
from the dead. 

42 And he commanded us to preach unto the people, and to 
testify that it is he which was ordained of God to be the Judge 
of quick and dead. 

" Here is the man who was dead three days, and who is risen from 
the dead ;" what confusion must have been the consequence of such 
a proclamation ! Some would say, " This is He ;" others^ " He is 
like him," and so on ; and the valid testimony must be lost in the 
confusion and multitude. 2. God chose such witnesses, whose testi- 
mony should be unimpeachable ; the men who knew him best, and 
who, by their depositions in proof of the fact, should evidently risk 
their lives ; and, 3. As multitudes are never called to witness any 
fact, but a few selected from the rest, whose knowledge is most ac- 
curate, and whose veracity is unquestionable ; therefore, God showed 
Christ risen from the dead not to all the people, but to witnesses 
chosen by himself ; and they were such as perfectly knew him before, 
and Avho all ate and drank with him after his resuiTCCtion, and, con- 
sequently, had the fullest proof and conviction of the truth of this 
fact. Did eat and drink ivith him] (See Luke xxiv, 42, 43; John 
xxi, 12, 13.) Tliis is stated to show the favorable opportunities that 
those constituted Avitnesses enjoyed of perfectly assuring themselves 
of the fact of his resurrection. They associated familiarly with him 
as before, being near his person, hearing him converse, eating and 
drinking with him, after he had left the tomb. What evidence could 
be more satisfactory 1 Can we doubt the testimony of Peter? What 
could he gain by falsehood ? What did he not suffer in confirma- 
tion of his integrity ? 

42. And he commanded us to preach unto the people] ( See Matt, xxviii, 
19, 20.) It may be that the apostle now began to see and feel the 
full force of the Saviour's commission, to " teach all nations" Or- 
dained of God to he the Judge of quick and dead] Constitvited of God to 
be the Judge of all that were living, and all the dead ; all that should 
be living at the last day, and the innumerable dead. Here the great 
and solemn fact of the final judgment, and the assembling of all the 
human race, before the Son of God, to be judged according to the 
deeds done in the body, is introduced to give full expression to the 
dignity of the character of Christ, and to awaken conviction in the 
heart of the hearers. This doctrine, Peter, and all ministers, were 
commissioned to preach. What shall be the condemnation of the 
minister in the great day of accounts who has concealed or dis- 
guised this portion of the office of Christ, (John v, 22, 27,) and 
failed to warn his people of the " wrath to come," and to prepare to 



190 



NOTES ON THE ACTS. 



43 To him give all the prophets witness, that through his name 
whosoever believeth in him shall receive remission of sins. 

44 While Peter yet spake these words, the Holy Ghost fell on 
all them which heard the word. 

45 And they of the circumcision which believed, were astonish- 
ed, as many as came with Peter, because that on the Gentiles 
also was poured out the gift of the Holy Ghost. 

meet the Son of God when he shall descend in the clouds of heaven 
to judge the world, and to reward men according to their doings 
here ? 

43. To him give all the pivphets witness] That is, the writers of the 
Old Testament Scriptures evidently testify of Christ; and by 
symbols, ceremonials, and direct prophecies, the great object of his 
coming into the world is presented. {See Luke xxiv, 27, 44.) Tliat 
through his name] Throughout the Old Testament the doctrine of 
salvation through faith in Christ is not taught in so many words, but 
is implied on almost every page. Their acceptance with God, in 
Old Testament times, turned upon their faithful attention to rites 
that they viewed to be symbolical, and to have reference to a future 
personage, and to receive and rely upon the promise of a future and 
glorious Redeemer. " Their religion," says Barnes, " consisted 
mainly in believing in a Messiah to come." In the pi-osperity 
foretold by the prophets the spiritual work of Christ in the redemp- 
tion and cleansing of their souls, is often clearly manifest. ( See Isa. 
ix, 6; hi, 7; liii, 5, 6; lix, 20-, Jer. xxxi, 34; Dan. ix, 24.) Re- 
mission of sins] Implying not only their pardon, but power over the 
dominion and reign of sin. 

44. TJie Holy Ghost fell on all them which heard the ivord] That is, 
the miraculous influences of the Holy Ghost were poured out upon 
them, as on the day of Pentecost. AVhether it was accompanied 
with visible signs, as on that memorable occasion, is not stated ; but 
it is probable, as Doddridge supposes, that the luminous appearance 
of flaming tongues accompanied the gift of the Holy Spirit, taking 
away all ground of unbelief in the reality of the Spirit's descent upon 
the uncircumcised. 

45. They of the circumcision which believed] The converted Jews 
who came with Peter from Joppa. Because that on the Gentiles also] 
They were astonished, because they had supposed that the Gentiles 
could only receive the gospel by becoming Jewish proselytes: but 
here the Holy Ghost anticipates such a work, and, without their being 
circumcised, endows them with the same grace that the Christian 
Jew enjoyed. Dr. Clarke says that it was a maxim with them, that 
the Shechinah, or divine influences, could not be revealed to any 



NOTES ON THE ACTS. 



191 



46 For they heard them speak with tongues, and magnify God. 
Then answered Peter, 

4 7 Can any man forbid water, that these should not be bap- 
tized, which have received the Holy Ghost as well as we ? 



person who dwelt beyond the limits of the promised land. It was a 
matter of great amazement, therefore, to witness such a baptism in 
this Gentile city. 

46. Speak with tongues] That is, in languages differing from their 
native tongue, as on the day of Pentecost. Acts ii, 4, 7, 8. These 
extraordinary signs of the descent of the Holy Ghost were given to 
prevent hypocrisy and false profession, on the part of the early mem- 
bers of the church, and to produce on the minds of the unconverted 
a solemn conviction of the divine origin and power of the gospel of 
Christ. (See Acts ii, 4, 7, 8.] And magnify God\ Glorifying, 
praising him for the wonderful grace he had shown them in thus 
sending them the gospel, with the power and demonstration of 
the Spirit. 

47. Can any man forbid water, &c.] Upon this miraculous baptism 
of the Holy Ghost, significant of their sincere belief in Jesus and 
their acceptance with God, Peter suggested their immediately re- 
ceiving the initiatory rite into the Christian church. Can any man, 
after what has transpired, question the right of these Gentile con- 
verts to water baptism ? As thus God has evidently prepared them 
himself, and set his seal upon them, who shall dare make objection, 
though they be uncircumcised, to their entrance into his church? 
Which have received the Holy Ghost] There Avas a difference in their 
conversion from any that had preceded it. Heretofore, the extraor- 
dinary influences of the Holy Spirit had followed baptism by water, 
and usually upon the laj^ng on of hands by the apostles or disciples. 
Acts ii, 38; viii, 15-17; but in this case, without having received 
this ordinance, or the imposition of the apostle's hands, the divine 
baptism is bestowed. The reason for this is found in the peculiarity 
of the circumstances. These were the first Gentile conversions, the 
first instances in which the gospel Avas presented to them ; the most 
satisfactory evidence of the sincerity of their faith, and the soundness 
of their conversion, was necessary to remove any lingering doubts 
in the mind of Peter and those that were with him, and especially to 
satisfy the apostles and disciples at Jerusalem, who had not been 
favored with the miraculous vision that Peter enjoyed. It was 
necessary, too, that they should be convinced of the propriety of 
their being baptized and admitted into the chui'ch, as well as to be 
assured of their couversion. This was all accomplished by the 



192 



NOTES ON THE ACTS. 



48 And lie commanded them to be baptized in the name of 
the Lord. Then prayed they him to tarry certain days. 

descent of the Spirit. Without prayer, or intervention on the part 
of Peter, the Spirit pubhcly and significantly indicated their accept- 
ance with God, and set upon them the distinguishing seal of dis- 
cipleship. There could be no doubt now of their genuine conversion ; 
and, as they had received the divine badge of church membership, 
there could be no propriety in withholding the lesser ordinance of 
bapdsm, or in refusing formally to receive them into the church, 
whom God had already signally owned as his children. 

Mr. Ripley (a Baptist) makes the following appropriate remarks 
upon this verse : — " Though this instance of the Spirit's being granted 
before baptism is the only one on record in the Scriptures, and was, 
therefore, a departure from the ordinary manner in which God be- 
stowed his special favors 5 yet it is a clear proof that the external 
ordinance of baptism is not a necessary preliminaiy to the reception 
of God's special favor, or to the manifestation of his pardoning Ioa'C. 
Coi-nelius was evidently in favor with God before he had been made 
fully acquainted with the gospel — though he had not in his own 
mind a satisfactory view of this — and after having been instructed 
in its leading facts by the apostle, the miracidous influences of the 
Holy Spirit, which were then the outward manifestations of the 
divine acceptance, were before his baptism freely shed upon him. 
While, then, we conscientiously observe our Lord's command to be 
baptized, as well as to believe in him, let us not place reliance on an 
external rite, as securing for us the divine favor; but regard the 
external rite as the divinely appointed token of our. believing in 
Christ." It may be well, also, to remark to those who overlook the 
significance and importance of this office, that although these per- 
sons had actually become members of the spiritual church of Christ — 
though they were pardoned, filled with the Holy Ghost, and en- 
dowed with the miraculous gift of tongues, still they were required 
by the apostle to receive baptism by water, in order to become mem- 
bers of the Christian church. " So we find that Jesus Christ had his 
water baptism as well as John ; and that even He who gave the bap- 
tism of the Holy Ghost required the administration of watej' baptism 
also. Therefore, the baptism of the Spirit did not supersede the baptism 
by water ; nor indeed can it ; as baptism, as well as the supper of our 
Lord, were intended not only to be means of grace, but standing, 
irrefragible proofs of the truth of Christianity." — Clarke. 

48. And he commanded] It appears that the apostles themselves rare- 
ly baptized, but gave this office to some of the disciples. (See Joim 



NOTES ON THE ACTS. 



193 



ir, 2 ; 1 Cor. i, 14.) It may he in this case, to avoid caviling, to 
commit, and to obtain the co-operation of these Jewish brethren in 
the new work of discipling the Gentiles, and to prevent any spiritual 
pride in the hearts of those who had been baptized by an apostle, in 
contradistinction to others who had been baptized by evangelists or 
disciples. In the name of the Lord] In the faith of the gospel, in the 
belief of the Messiah and redemption of our Lord Jesus Christ, ac- 
knowledging him to be their Lord and Master. Then prayed they 
him] They were newly converted, and, like babes, they " desired the 
sincere milk of the word." They wished to be further instructed in 
the doctrines of the gospel and the duties of Christians. Young 
converts, too, feel a strong affection for the servants of God who are 
instrumental in their conversion, and are greatly pained when, in the 
pi'ovidence of God, they must necessarj^ be separated from them. 



CHAPTER XL 

1. Peter accused of going lo the Gentiles, makes his defense in the council at 
Jerusalem. 18. Peter's address is favorably received. 19. The gospel spreads 
into Phenice, Cyprus, and Antioch, and Barnabas is sent to confirm them. 
26. The disciples first called Christians here. 27. Relief sent to the brethren 
in Judea in time of famine. 

AND the apostles and brethren that were in Judea, heard that 
the Gentiles had also received the word of God. 
2 And when Peter was come up to Jerusalem, they that were 
of the circumcision contended with him, 

1. And the apostles and brethren that were in Judea] The disciples 
who were in Jerusalem, and in the different parts of Judea. Heard 
that the Gentiles had also received the word of God] Before Peter's re- 
turn, the tidings of this extraordinary circumstance reached the ears 
of the Judean Christians. They had not yet discovered the intention 
of God toward the Gentiles, but esteemed them still unclean, and 
beyond the offers of salvation, until they became proselytes. They 
were, therefore, greatly shocked to find that Peter had visited fa- 
miliarly in a Gentile family, preached Christ to them, and admitted 
them to the rite of baptism, significant of their reception into the 
church of God. 

2. They that were of the circumcision contended with him] That is, the 
Jewish Christians, who had been circumcised, and still held as bind- 
ing the ceremonial law of Moses, entered into controversy, expostu- 
lated with Peter. This shows, evidently, that the primitive church 

9 



194 



NOTES ON THE ACTS. 



3 Saying, Thou wentest in to men uncircumcised, and didst 
eat with them. 

4 But Peter rehearsed the matter from the beginning, and ex- 
pounded it by order unto them, saying, 

5 I was in the city of Joppa praying : and in a trance I saw a 
vision, A certain vessel descending, as it had been a great sheet, 
let down from heaven by four corners ; and it came even to me : 

6 Upon the which when I had fastened mine eyes, I con- 
sidered, and saw four-footed beasts of the earth, and wild 
beasts, and creeping things, and fowls of the air. 

7 And I heard a voice saying unto me, Arise, Peter; slay, 
and eat. 

8 But I said, Not so, Lord: for nothing common or unclean 
hath at any time entered into my mouth. 

9 But the voice answered me again from heaven, WTiat God 
hath cleansed, that call not thou common. 

10 And this was done three times: and aU were drawn up 
again into heaven. 

11 And behold, immediately there were three men already 
come unto the house where I was, sent from Cesarea unto me. 

12 And the Spirit bade me go with them, nothing doubting. 
Moreover, these six brethren accompanied me, and we entered 
into the man's house : 

accorded no superiorit}' to St. Peter, neither considered him in any 
manner as being the infalUble head of the church, whose decisions 
must be positively obeyed. Far different was his aulhority from 
that of him who styles himself the successor of St. Peter, and is so 
esteemed by the Roman Catholics, 

3. Thoxf, wentest in to men uncircumcised] (See preceding chapter, 
verses 10-28.) 

4. Peter rehearsed] Related, went over the facts, stating all the 
remarkable incidents, providences, and divine intimations, that had 
occurred. From the beginning] Prom the vision which he saw, Avhich 
had produced the first impression upon his mind of the will of God 
to the Gentiles. And expounded it by order] That is, explaining the 
different facts in their connection with each other, and exhibiting 
them in the order in which they occurred. Prom this peculiar 
mildness and cheerfulness in explanation, a most profitable lesson 
may be learned as to the proper way of treating religious contro- 
versy. A short period spent in mutual explanations, in the re- 
hearsal of providential facts and personal experience, would often 
become a happy substitute for months and years of unprofitable con- 
flicts and bickerings. 

5-11. (See Acts ix, 33.) 

12. These six brethren of Cesarea had come up with him to Jeru- 



NOTES ON THE ACTS. 



195 



13 And he showed us how he had seen an angel in his house, 
which stood and said unto him, Send men to Joppa, and call 
for Simon, whose surname is Peter; 

14 Who shall tell thee words, whereby thou and all thy house 
shall be saved. 

15 And as I began to speak, the Holy Ghost fell on them, as 
on us at the beginning, 

16 Then remembered I the word of the Lord, how that he 
said, John indeed baptized with water; but ye shall be bap- 
tized with the Holy Ghost 

1 7 Forasmuch then as God gave them the like gift as he did 
unto us, who believed on the Lord Jesus Christ, what was I, 
that I could withstand God ? 



salem, probably by the request of Peter, who anticipated, if he had 
not already heard, the reports of the affair that had been received by 
the disciples there. 

14. Whereby thou and all thy house shall be saved\ This is imj)lied, 
not directly stated, in the language recorded in the tenth chapter, as 
the words of the angel, " He shall tell thee what thou oughtest to 
do ;" that is, He shall point out the way of salvation by faith in Jesus 
Christ; teach thee how thou shalt still further obtain the favor of the 
God whom thou Avorshipest, and how thyself and thy whole house- 
hold may secure everlasting salvation. 

15. And as I began to speak] While I was speaking; before I had 
finished; not long after I began. The descent of the Holy Spirit 
was sudden and unexpected to Peter himself He had but just 
opened the subject of Christ's messiahship, his death and resurrec- 
tion, and the object of his coming, which the believing and penitent 
hearts present at once received as truth, and relied upon it, when the 
Holy Spirit cut short the work, and sealed them visibly as the dis- 
ciples of Christ. As on us at the beginning] As the Holy Spirit fell 
on the apostles and disciples at its first miraculous outpouring on the 
day of Pentecost, accompanied by a visible symbol of its presence. 

16. Then remeriibered I, &c.] This promise they had called to mind 
before, Avhen the church was small, soon after the resun-ection of our 
Lord, (Acts i, 5,) and it had been fulfilled. Peter had discovered 
that it had a wider meaning, and recognized the presence and ful- 
filled promise of his Master, wherever the baptism of the Holy Ghost 
was poured out. 

17. What was /, that I could withstand God?] If God, who esta- 
blished the ceremonial law, and who prepared and sent into the 
world the gospel of salvation, abrogated his own law, took away the 
uncleanness from the Gentile world, and commanded that the gospel 



196 



NOTES ON THE ACTS. 



18 When they heard these things, thej held their peace, and 
glorified God, saying, Then hath God also to the Gentiles 
granted repentance unto life. 

19 Now they which were scattered abroad upon the persecu- 
tion that arose about Stephen, traveled as far as Phenice, and 



should be preached to them also, who am I, what is my authority, 
that I should resist the will of God, and refuse to receive those whom 
he has before received ? 

18. They held their peace] The facts were so convincing, the divine 
attestation so unmistakable, that they could not find any argument to 
oppose the explanation of the apostle. And glmijied God, saying, &c.] 
Convinced by the testimony of Peter that the grace of God was evi- 
dently extended to the Gentile also, their opposition was now turaed 
into joy, and they magnified or praised God for his great gi'ace be- 
stowed upon the Gentile, as well as upon the Jew. Repentance unto 
life] The grace of repentance, which, when accompanied with faith, 
secures a present spiritual and an eternal life. The word means, a 
change of mind, and, consequently, of life, anil may refer to the change 
in their religious views, from idolatry to the worship of the true 
God, or a change from their contempt for the Messiah to a love 
for him. 

19. Noiu they ivhich were scattered abroad] A new subject is now 
introduced. The first part of the book of Acts is taken up prin- 
cipally with the preaching of the gospel among the Jews ; but now 
the field is gTcatly enlarged, and the wonderful operations of divine 
grace, in connection with the faithful labors of the early Christians, 
are here related. Scattered abroad] In Acts viii, 1, we are informed 
that, in the persecution that arose immediately upon the death of 
Stephen, in which Saul was a noted actor, the church in Jerusalem 
was scattered in every direction, some remaining in Judea and the 
adjoining provinces, but many removing beyond the Jewish terri- 
tory, into foreign lands. Phenice] By this, the countiy of Phoenicia 
is supposed to be meant, a province of Syria, north of Galilee, and 
bordering xipon the Mediterranean, in which were the noted cities of 
Tyre and Sidon ; but the editor of the Pictorial Bible remarks : — 
" This was so near — being, as it were, a part of Palestine when under 
the same government — that we ai-e more inclined to agree with Dr. 
Wells, and a few others, who think that the seaport of this name, in 
the Island of Crete, is denoted." Cyprus] A large island in the 
Mediterranean, off the coast of Asia Minor, north-west of Palestine, 
formerly noted for its exceeding fertility and the luxury of its in- 
habitants. It was the residence, and probably the native city, of the 



NOTES ON THE ACTS. 197 

Cyprus, and Antiocli, preaching the word to none but unto the 
Jews only. 



apostle Barnabas. It enjoyed the labors of both Paul and Barnabas 
in preaching the gospel ; two of the cities, Salamis and Paphos, are 
mentioned in the Acts, (xiii, 5, 6.) Many Jews settled upon this 
island, and had synagogues in its cities. Antioch] There were two 
cities of the same name both referred to in this book; one was 
situated in Pisidia, a small province of Asia Minor, of which it was 
the capital, Acts xiii, 14; the other was the capital of Syria. The 
latter, which is referred to in this passage, was a very large and 
celebrated city of antiquity. It was situated on the Eiver Orontes, 
and was built some three hundred years before Christ. It was the 
third great city in tlie Eoman provinces, only inferior in size and 
opulence to Alexandria and Seleucia, and not inferior to these in 
luxury, effeminacy, and licentiousness. It was well known among, 
and largely populated by, the Jews on account of the civil and reli- 
gious freedom they were permitted by Seleucus, its founder, to enjoy 
therein. Probably the early Christians were permitted to enjoy the 
same license to worship without disturbance on the part of the civil 
authorities, and on this account a large number collected here. 
Antioch was the birthplace of St. Luke. St. Paul and Barnabas 
remained in this city pi-eaching the gospel successfully for a con- 
siderable time. St. Ignatius, the friend and disciple of St. John the 
apostle, and a martyr for the Christian faith, resided here, and was, 
if not the first, one of the first of its bishops; and here, at the end of 
the fourtJi century, flourished and pi'cached St. John Chrysostom, 
also its bishop. This city continued for years to be the see of the 
chief patriarch of Asia. It has suffered more severely than any 
other city from fire, famine, war, earthquakes, and a continual 
change of masters. In 524 and 526 it was almost entirely ruined 
by successive shocks of earthquake ; and in 540, and again in 574, it 
was ca])tared by Chosroes, the Persian. In 638 it fell into the hands 
of the Saracens, and remained in their possession till 966, when it 
was recovered by the Greek emperor ; but it was in 970 again taken 
by the Saracens, and remained in their possession till 1098, when, at 
the expense of immense bloodshed, it was captured by Godfrey of 
Bouillon, at the head of the Crusaders, who established there a 
principality, which long survived their kingdom of Jerusalem. In 
1268 it was wrested f)-om them by Bibans, the Mamaluke sultan of 
Egypt, when forty thousand Christians were put to death, and twice 
that number made captives. Since that period it has remained in 
the hands of the Mohammedans, though frequently changing masters 



198 



NOTES ON THE ACTS. 



20 And some of them were men of Cyprus and Cyrene, which, 
when they were come to Antioch, spake unto the Grecians, 
preaching the Lord Jesus. 



among them, and has now nothing left bnt its ruins to bear witness 
to its ancient prosperity. Preaching the loord to none htt unto the Jews 
only] These Christian Jews who were so early scattered had not yet 
been enlightened as to the full object of the gospel, but supposed, as 
did all the apostles until the vision of Peter, that the gospel, like the 
Mosaic economy, was limited solely to the Jews, and, therefore, they 
felt no liberty to offer it to the Gentiles. 

20. Cyrene] This was the principal city of the province of Libya, 
in Africa, a part of what is now the kingdom of Barca; the province 
is sometimes called Cyrenaica, and by Luke is called Libya about 
Cyrene. Acts ii, 10. This city was inhabited by many Jews. It 
was a Greek colony, and the Greek language was generally spoken 
here. These men of Cyprus and Cyrene were present at the Pente- 
cost, and were there converted. In the persecution, they left Jeru- 
salem, and, coming to the city of Antioch, abode there awhile, 
preaching the gospel. Spake unto the Grecians, preaching the Lord 
Jesus] There is not a little controversy among commentators as to 
who were intended by the term here translated Grecians. In all but 
two manuscripts in the original, the word is Hellenistas, Avhich always 
refers, in the New Testament, to those Jews who, residing in foreign 
cities, spoke the Greek language. The meaning of the text, then, 
would be, that these converted Grecian Jews from C}^rus and 
Cyrene addressed the Hellenistic or Grecian Jews in Antioch, and 
preached to them the gospel. For this rendering, Bloomfield very 
strenuously contends, showing, as he thinks conclusively, that this is 
the true version, and that none but this can make the text consistent 
with other assertions in the sacred book. We are told, in the pre- 
ceding verse, that the word was preached xinto the Jeies only; and by 
him it is supposed that the present preaching of the Cyrenians and 
C3'prians was immediately after the martyrdom of Stephen, and 
before the vision of Peter showed the propriety of pi-eaching to the 
Gentiles as well as to the Jews. On the other hand, the majority 
of commentators receive the reading of the two manuscripts, Hel- 
lenes — Greeks, referring to the Gentile Grecians who iidiabited An- 
tioch. They suppose these men preached to Gentiles as well as 
Jews : and they reconcile this Avith the statement of the preceding 
verse, by supposing that some time may have elapsed between the 
time when this was stated and the occurrences contained in this 
verse, and tliat their preaching to the Grecians probably transpired 



NOTES ON THE ACTS. 



199 



21 And the hand of the Lord was with them: and a great 
number believed, and turned unto the Lord. 

22 Then tidings of these things came unto the ears of the 
church which was in Jerusalem : and they sent forth Barnabas, 
that he should go as far as Antioch. 

23 Who, when he came, and had seen the grace of God, was 
glad, and exhorted them all, that with purpose of heart they 
would cleave unto the Lord, 

after they had heard the account of the vision of St. Peter ; foi-, they 
reason, these persons may not have been those who fled immediately 
upon the death of Stephen, or they may not have at once gone to 
Antioch, or, if there, may not have addressed the Grecians until after 
Peter's visit to Cesarea. 

21. By the hand of the Lord, is meant in Scripture any display of 
his power. Psa. Ixxx, 17. The blessing of the Lord was upon their 
labors, and his strength confirmed their weakness, and secured the 
success that attended their labors ; so that a great number believed 
Jesus to be the Messiah, and turned unto him with full purpose of 
heart; became his disciples, and kept his commandments. 

22. Came unto the ears] When they heard. They sent forth Barna- 
bas] This seems to have been the practice of the church in Jeru- 
salem, where, at first, the apostles principally tarried, and where were 
congregated many of the first disciples. When they heard of a re- 
vival in any of the provinces around, they would collectively (for 
there Avas no one supreme head or director) commission one or more 
of their number to go to such a place to carry succor, and assist in 
spreading still more widely the knowledge of Christ in that vicinity. 
Thus Peter and John were sent down to Samaria when a good work 
had commenced under the labors of Philip, Acts viii, 14 ; and now 
Barnabas, a converted Grecian Jew, is sent down to confirm and 
assist in carrying on the work among the Grecians of Antioch. 

23. Had seen the grace of God] " The favor and kindness of God " 
in its effects — the admission of the Gentiles to the benefits of the 
gospel. I'hat with purpose of heart they ivould cleave unto the Lord] 
With determination of heart, with a fixed and settled purpose of 
mind, they should remain with the Lord, hold fast the good profession 
they had made. As they had received the Lord, so they were to 
walk in him. Dr. Clarke remarks upon this passage : — " To be a 
Christian, is to be united to Chi-ist, to be of one spirit with him; to 
continue to be a Christian is to continue in that union. It is absurd 
to talk of being children of God, and of absolute, final perseverance, 
when the soul has lost its spiritual union. There is no perseverance 
but in cleaving to the Lord: he who in his ivorks denies him, does not 



200 



NOTES ON THE ACTS. 



24 For lie was a good man, and full of the Holy Ghost, and 
of faith : and much people was added unto the Lord. 

25 Then departed Barnabas to Tarsus, for to seek Saul : 

26 And when he had found him, he brought him unto Antioch. 
And it came to pass, that a whole year they assembled them- 



cleave to him. Such a one is not of God ; if he ever had the salva- 
tion of God, he has lost it ; he is fallen from grace ; nor is there a 
word in the book of God, fairly and honestly understood, that says 
such a person shall absolutely and unavoidably arise from his fall.*' 

24. For he luas a good man] This short, but comprehensive and 
most enviable description of this pious minister, may have been in- 
troduced here to show the secret of his success. It was not because 
he was a great, learned, or eloquent man, that he secured the addition 
of so many converts to the church, but because he was good— full of 
the Holy Ghost^ and of faith. The appellation good expi'esses a com- 
bination of such amiable graces as integrity, pious simplicity, amia- 
bility, and gentleness. Full of the Holy Ghost] Richly endowed with 
divine influences, giving him wisdom and power, and securing the suc- 
cess of his word. Faith] In God, in the gospel, in the instrumen- 
talities established for its progress, and in its sure success. What an 
eminent model for ministei-s and Christians who would be successful 
in doing good ! Was added unto the Lord] Were converted, became 
disciples of Christ, and were, therefore, united to him by faith. 

25. Then departed Barnabas] The work increasing upon his hands, 
he bethought himself of Saul, whom, to avoid persecution, the dis- 
ciples had sent away to his native city. Acts ix, 30. Barnabas had 
become acquainted with him among the first, and formed for him a 
strong and sincere attachment. Acts ix, 27. He had discovered his 
eminent qualifications as a preacher and defender of the gospel ; and 
he being now in the vicinity, Barnabas hastened to obtain his aid. 
T'arsus] The chief city of Cilicia, bordering upon Syria, and not very 
far distant from Antioch. Acts ix, 11. 

26. A whole year] Because it was a large and important city. " 
While they made rapid tours from town to town, through the dif- 
ferent provinces, the apostles were accustomed to tarry longer in the 
important cities, as several remained principally in Jerusalem. Paul 
remained three years in Ephesus, (Acts xx, 31.) and a year and a 
half in Corinth, (Acts xviii, 11,) because in such places they had 
access to a large number, and tliese cities were centres of influence ; 
strangers passing and repassing, drawn to such places by business, 
would receive the truths they heard, and carry them to the most distant 
countries. They were itinerants in the fullest sense of the word. 



NOTES ON THE ACTS. 



201 



selves ■with tlie church, and taught much people. And the dis- 
ciples were called Christians first in Antioch. 

27 And in these days came j)rophets from Jerusalem unto 
Antioch. 

28 And there stood up one of them named Agabus, and signi- 

moving continually, and in every direction, to give the word as wide 
a circle as their sanctified efforts could secure. Assembled themselves 
with the ckurclil Came together for divine worship, the apostles lead- 
ing the exercises. And the disciples were called Christians first in An- 
tioch] By whom this name was given to them, whether as a term 
of reproach, or simply to designate them as a religious sect, we can- 
not now tell. Commentators hold different and contradictory opi- 
nions. Some suppose Saul and Barnabas gave them this name; 
others, that it was bestowed by divine appointment ; others, by Jews ; 
and still others, by the Gentiles of Antioch. The latter seems to be 
the most probable opinion. If they had themselves assumed the 
name, or it had been of divine appointment, we should find the word 
oftener used in the remainder of this book and in the epistles : they 
speak of each other as disciples, brethren, &c. The Jews would not 
be likely to apply a name of the same meaning to them as to their 
Messiah, for this would be calling them the followers of Messiah^ and 
thus tacitly allow that Jesus was the Messiah. They would rather 
apply the demeaning epithets Galileans or Nazarenes. Probably the 
Gentile inhabitants of Antioch originated the use of the term. They 
had been accustomed to call the follower of a distinguished teacher 
in religion or science by the title of the founder or teacher. Thus 
the Piatonists and Pythagorians derived their appellations from Plato 
and Pythagoras. To distinguish the new sect, they called them, from 
the name of their founder, Christians. Blessed name ! It probably was 
not intended to be a term of reproach, but of designation ; although, 
as being the name of a reproached people, it came to be despised. 
It is the most honorable appellation, when it can be sincerely applied, 
in the world — no title can be compared Avith it. It will live and 
outlive every earthly name and honor, and be resplendent v/ith 
divine beauty when the kingdoms of this world are no more. 

27. And in these days] While Baraabas and Saul were in Antioch. 
Came prophets] The term prophets has a variety of significations in 
the New Testament ; most generally it means preachers of the gos- 
pel, teachers, or exhorters, persons unordained who have a talent to 
instruct ; but here it undoubtedly means persons endowed with the 
miraculous gifts of the Holy Ghost, and who were granted a foresight 
of future events. 

28. Agabus] This person is mentioned but once again in the sacred 

9* 



202 



NOTES ON THE ACTS. 



fied by the Spirit, that there should be great dearth throughout 
all the -world : which came to pass in the days of Claudius 
Caosar. 

29 Then the disciples, every man according to his ability, de- 
termined to send rehef unto the brethren which dwelt in Judea. 



record, (Acts xxi, 10, 11,) where he foretells what will soon befall 
Paul. And signijied by the Spirit] Announced, declared, tinder the 
influence of the divine Spirit. That there should he great deca-th] A 
great famine. Throughout all the world] The word translated world 
is often used in a common and popular sense to distinguish the 
generalness of any event, or to distinguish the whole of a province 
from any portion. (See Luke xi, 1.) Thus it sometimes refers to 
the whole Koman empire; at other times it refers to all Palestine, 
but here, evidently, to the country of the Jews, for the disciples in 
Antioch take measures to relieve the wants of their Judean brethren, 
as if the famine would not extend to themselves, or the weight of it 
fall upon the land of Judea. Which came to pass in the days of Clau- 
dius Ca;sar] He Avas a Roman emperor, the fifth that had ruled the 
empire. He commenced his reign in the year of our Lord 41, and it 
closed in 54. History still preserves the record of four distinct 
famines which afflicted different portions of the Roman empire during 
his reign. The second, which occurred in the fourth year of his reign, 
and which was more particularly felt in Judea than in the other pro- 
vinces, was probably the one foretold by Agabus, five or six years 
before. Of this famine, Josephus, the Jewish historian, makes men- 
tion. He describes it as " a very great famine, in which many died 
for want of food — that Helena, queen of Adiabene, who had embraced 
the Jewish religion, sent some of her servants to Alexandria to buy 
a great quantity of corn ; and others of them to Cyprus to buy a 
cargo of dried figs, which she distributed to those who were in 
want." 

29. Every man according to his ability] Charity and brotherly kind- 
ness are the first promptings of a converted heart : thus, when the 
Spirit was poured out on the day of Pentecost, the result was, the 
rich divided with the poor, and the wants of all were relieved. Acts 
iv, 34. The Christians in Jerusalem, that city not being a commercial 
city, or place of extensive business, or even surrounded by a fertile 
country, would be likely to be poor in their temporal circumstances, 
and could not endure, without great suffering, a famine; while Anti- 
och was a city of great wealth and business. These Christians were 
most of them Gentiles, who owed a debt of gratitude to the Jews for 
their spiritual labors, while the Jewish Christians would be moved 



NOTES ON THE ACTS. 



203 



80 Which also they did, and sent it to the elders by the hands 
of Barnabas and Saul. 

by strong natural, as well as fraternal motives, to contribute to the 
relief of their wants. The gifts were noble ; they were in proportion 
to their wealth ; each, just as much as he was able. Did each Christian 
in the church of Christ thus graduate his amount of charity, none of 
the institutions that a divine Providence has called out and established 
for blessing the world would languish; but the missionary, Bible, 
tract, sabbath-school societies — all would flourish and extend their 
influences, until the whole earth should be covered with the know- 
ledge and glory of the Saviour. How much suffering is there in the 
world that might easily be relieved if all who have the ability were 
willing to use it ! 

30. And sent it to the elders] This may refer simply to the officers 
of the church, who would hand it to the appointed deacons for dis- 
tribution. Dr. Clarke says : — " These probably mean those who first 
believed on Christ crucified, either of the seventy disciples mentioned 
Luke, chap, x, or the one hundred and twenty mentioned chap, i, 1 5, or 
the seven deacons, chap, vi, 5." It certainly is most probable that 
the latter attended to the distribution. It may be that the apostles, 
being now liable to leave Jei'usalem, or most of them having left, 
they ordained elders or presbyters to administer the ordinances in the 
church, and to take charge of its discipline and temporalities. 



CHAPTER XII. 

1. Herod persecutes the church, kills James, and imprisons Peter, who is de- 
livered by an angel in answer to the prayers of the church. 20. Herod visits 
Cesarea, and, in the pride of his heart, receives divine honors, and is strnclc by 
an angel with a miserable disease. 21. The word of God prospereth after 
his death. 

IVrOW, about that time, Herod the king stretched forth Ms 
i-^ hands to vex certain of the church. 

1. Now about that time] About the time of the famine, or when 
Barnabas and Saul were in Antioch, about eleven years from the 
time of our Lord's crucifixion, about 44 of the Christian era. Herod 
tfie king] His proper name was Agi'ippa ; but when he became king, 
he took the name of Herod, which seems to have been considered in 
the Herodian family as a sort of title of sovei-eign distinction — like 
Csesar to the Eoman emperors ; the one originated by Herod the 
Great, the other by Julius Cassar. The father of the present Herod 



204 



NOTES ON THE ACTS. 



vras Aristobulus, a son of PIcrod the Great by the Jewish Mariamne, 
his favorite wife, whom, in a fit of jealousy, he caused to be put to 
death, and Aristobulus also suffered the same fate, together with his 
own brother Alexander ; upon which, it was said, the Roman em- 
peror remarked, " It were better to be Herod's hog than his son." 
The noted Herodias was one of the sisters of Agrippa, who became 
the wife of Herod Philip, and aftei-ward of his brother Antipas, 
tetrarch of Galilee. Agiippa was bora three years before the birth 
of Christ, and was tv>'o yeai's old when his father was put to death. 
His grandfather, who had murdei'ed his father, sent him to Rome to 
be brought up and educated with the children of the emperor. He 
obtained the good-will of the emperor Tiberias and his wife as he 
grew up : but having become attached to Caius Caligula, the grand- 
son of Antonia, the -ndfe of Tiberias, he once, while with him. was 
overheard to -wish that the emperor Tiberias might soon die, in order 
that Caius might receive the empire. For this he was arrested : but 
just at this time Tiberias died, and Caius Caligula ascended the throne. 
Of course Agrippa was immediately released, and raised to high 
office and favor. His patron immediately presented him with a 
royal diadem, and constituted him king of Gaulonitis, Batanea, Tra- 
chonitis, and the tetrarchy of Lysanias ; he also bestowed upon him a 
chain of gold equal in weight to the iron one by which he had been 
fastened to the soldier who held him in custody. He soon after 
received Galilee, his uncle Antipas being deposed from his govern- 
ment through the intrigues and ambition of his wife Hex-odias, whom 
he had wantonly taken from his brother Philip. Upon the death of 
Caligula, and the ascension of Claudius, Agrippa, having taken a 
large share in the elevation of the latter to the throne, was pi-esented, in 
return for his efforts, with the government of Samaria, Judea, Aila of 
Lysanias, and a part of Libanus. Thus the entii-e kingdom of Herod 
the Great, which had been divided among three of his sons, AntipaS, 
Archelaus, and Philip, had come again entire into the hands of his 
grandson Agrippa, Having Jewish blood in his veins, and having 
been educated in the religion of Moses, he is represented by Josephus 
as having been so zealous for the law as to permit scarcely a day to 
pass without a sacrifice. Being also descended, on the mother's side, 
from the greatly beloved Asmonean, or Maccabean princes, he was 
much esteemed by the Jcavs, and ruled for three years in a style of 
great magnificence, much to their satisfaction. Prompted by his 
own bigotiy, and incited by the malignant priests and rulers that 
frequented his court, he would be likely to recommence the persecu- 
tions against the followers of Jesus, which, since the death of Saul, 
^nd during the civil convulsions in Palestine, had in a measure sub- 



NOTES ON THE ACTS. 



205 



2 And lie killed James, the brother of John, with the sword. 

3 And because he saw it pleased the Jews, he proceeded fur- 
sided. Stretched forth his hands] A figurative expression, signifying 
that he took in hand, or set about, this persecution. To vex certain 
of tlie church] To injure, to persecute some of the more noted of the 
little company in Jerusalem. 

2. And lie killed James — with the sword] As a king, Herod had the 
power of life and death in his hands. " Under the rule of a native 
prince, we cease to read of crucifixions, and find such forms of capital 
punishment as the Jews were accustomed to employ. Slaying with 
the sword was accounted the most ignominious of the four forms of 
capital punishment which were in use among them." — Pic. Bible. 
The brother of John] James is thus styled to distinguish him from 
another James, the son of Cleophas, called also Alpheus, who is 
styled the brother of our Lord, because his mother was the sister of 
Mary, the mother of Jesus. Matt, x, 3; Mark iii, 18; Luke vi, 15; 
John xix, 25 ; Acts i, 13. The latter James is styled the Less — the 
former, which is the one referred to here, was called the Greater., and 
was the son of Zebedee. James the Less was put to death by Ana- 
nias the high priest, in the reign of Nero. The mother of James the 
Greater and John had sought of the Saviour that they might sit, the 
one on his right hand, and the other on his left, in his expected 
kingdom. Matt, xx, 23. Our Lord then prophesied of them : " Ye 
shall indeed drink of my cup, and be baptized with the baptism that 
I am baptized with." This prediction was now fulfilled in the case 
of James, one of these sons. Thus was the number of the apostles 
diminished again ; but we hear of no successors being chosen. " The 
apostles never had any successors: God has continued their doctrine, 
but not their order.^^ — Clarke. 

3. And because he saw it pleased the Jews] Both the rulers and the 
people. He was prompted, in part, by his own sympathy with the 
Jewish religion ; but the great moving principle was not so much a 
conscientious regard for the law, as to secure popular applause, Ab 
though of Jewish descent, still, as deriving his government from the 
Roman power, it would be likely to be offensive to the Jews. It was 
a prime object with him, therefore, to secure the favor of the nation ; 
and in no way, at this time, could it have been better obtained than 
by persecuting the hated sect of Christians. He found his course 
succeeded, in the gratification produced by the death of James ; and, 
like his grandfather, without the least compunction at the idea of 
shedding blood, when his own purposes could be furthered by it, he 
took measures to contmue the work of death. He proceeded further 



206 



NOTES ON THE ACTS. 



ther to take Peter also. Then were the days of unleavened 
bread. 

4 And when he had apprehended him, he put Mm in prison, 
and delivered him to four quaternions of soldiers to keep him ; 
intending after Easter to bring him forth to the people. 



to take Peter also] His object was to secure the prominent leaders, 
hoping, by their removal, to disconcert the church, and throw them 
into confusion, like sheep without a shepherd, not knowing that they 
had one greater than Peter or James for a guide and defender, against 
whom no human arts could avail. Then were the days of unleavened 
bread] Just at this period, when Peter Avas arrested, the passover was 
being celebrated ; during the seven days of the continuance of which 
the Jews Avere required to have no leaven in their houses, Exod. xii, 
15-18; on which account it Avas called the feast of unleavened bread. 
It came on in the Jewish month corresponding to our April, from 
the fifteenth to the twenty-first day of the month. It was instituted 
to commemorate the passing of the angel of death over the dwell- 
ings of the Jews, wliile the first-born of the Egyptians were cut off. 
Exod. xii, 12, 13, 29, 30. They ate unleavened bread in memory of 
their hasty departure from Egypt not giving them time to prepare 
bread. 

4. He put him in prison] To retain him until after the days of the 
feast had transpired, and then to put him to death ; for though he 
had no scruple about shedding innocent blood, still he affects to be 
unwilling to break the solemnity of the passover with a public exe- 
cution. Four quaternions of soldiers to keep him] A quaternion was a 
company of four ; there were, then, sixteen soldiers, divided into four 
bands, four soldiers each to keep watch at a time, each company 
serving as a guard for three hours, and then being succeeded by 
another. Of the company on guard, two watched at the door of the 
prison, and two were in the prison with Peter. Intending after Easter] 
After the passover^ for this is the exact meaning of the words, the 
present translation being, in the language of Dr. Clarke, " most un- 
happy, not to say absurd." The term Easter is used to denote a 
festival, observed by the English Episcopal Church, in memory of 
our Saviour's resurrection. As this festival transpired on the same 
month of the Jewish passover, some of the early translators, who 
were members of the English Church, in order to signify the season 
of the year in which the passover was celebrated, used this term. 
Easter, therefore, had no reference to the Jewish passover, and was 
not celebrated by early Christians, neither did it transpire exactly at 
tlie date of the passover. Indeed, the Christians seem to have in- 



NOTES ON THE ACTS. 



207 



5 Peter therefore was kept in prison : but prayer was made 
without ceasing of the church unto God for him. 

6 And when Herod would have brought him forth, the same 
night Peter was sleeping between two soldiers, bound Avith two 
chains ; and the keepers before the door kept the prison. 



tentionally avoided conformity with the Jews in this matter. The Jew- 
ish passover was always held on the fourteenth day of the first vernal 
full moon, but the Easter of the Christians not until the next sabbath 
after this full moon ; and should the fourteenth day of the first vernal 
full moon happen to fall upon a sabbath, then the festival of Easter 
is deferred till the sabbath following. " The term," says Dr. Clarke, 
"is derived from the old Anglo-Saxon service books; it was first 
the name of a pagan festival that was celebrated in April, and after- 
ward came to be applied to the Christian festival, celebrated nearly 
at the same time, in honor of the resun-ection. In these service 
books, and in some of the very ancient English versions of the Gos- 
pels, this word is used to translate the term passover. Tyndal and 
Coverdale, following this custom, introduced the term into their 
edition of the Bible ; and it has very improperly been permitted to 
remain in this place in all the successive English versions and 
editions." To bring him forth to the people] Undoubtedly for a public 
mock trial before the Sanhedrim, such as our Lord passed through, 
and for execution in the sight of all the people. 

5. But prayer was Diode ivithout ceasing^ &c.] In every calamity that 
seemed to threaten the church, the early Christians betook themselves 
to prayer. The life of one of the most zealous of the apostles is now 
at stake ; already James had fallen ; Peter had been like a strong 
tower to the church in Jerusalem. He bad made their public de- 
fenses before the Sanhedrim ; and most successfully and powerfully 
proved Christ to be the Messiah in the heart of the city, and within 
the walls of the temple. His loss must be severely felt. They do 
not apply to the king or to the Jewish rulers for his rescue, for this 
would be hopeless ; but they immediately supplicate a higher power, 
who is able to disappoint the malicious and murderous purposes of 
the mightiest earthly potentates — and their prayer is heard. The 
fervent, effectual prayer of the righteous availeth much. The term 
translated without ceasing, signifies also, " intense, fervent." 

6. When Herod loould liave brought him forth] When the feast of 
unleavened bread had passed, and Herod was intending the next 
day to bring him forth for trial. Between two soldiers, bound with two 
cJiains] This was the Eoman custom, excepting that additional and 
unnecessary severity was used in Peter's case; ordmarily, when 



208 



NOTES ON THE ACTS. 



7 And behold, the angd of the Lord came upon Azm, and a 
light shined in the prison ; and he smote Peter on the side, and 
raised him up, saying, Arise up quickly. And his chains fell 
ofi* from hi^ hands. 

8 And the angel said unto him, Gird thyself, and bind on thy 
sandals : and so he did. And he saith unto him, Cast thy gar- 
ment about thee, and follow me. 

prisoners were thus carefully guarded, they were secured with a 
single chain, one end of which was attached to the right hand of the 
prisoner, and the other to the left hand of the person who guarded 
him. In the present instance, the left hand of Peter was also 
attached by a chain to the right hand of another soldier, Peter 
being thus placed between them. Was sleeping] Although on the 
eve of a hopeless trial and a painful execution, and chained in a 
most uncomfort£ible situation. Such was the peace of his heart, his 
confidence in God, and the sustaining power of the Holy Ghost, that 
he drops into his usual slumber. What an astonishing power over 
death, and the natural shrinking from physical pain, does the gospel 
of Christ afford ! The church were praying in agony ; but the sub- 
ject of their prayers was soundly sleeping, unconscious of fear, not 
less sweetly than Herod in his palace. The keepers before the dooi-] 
The other two soldiers, who guarded the prison gate. 

7. And behold^ the angd of the Lord came upon him] (See Acts v. 19.) 
Without doubt, a supernatural being — one of those ministering spirits 
sent forth to minister unto the heirs of salvation, who, in performing 
their mission, assume often a visible and human appearance. Came 
upon him] Stood near him, appeared before him. And a light shined 
in the prison] As light, or a luminous cloud, usually attended the 
presence of these heavenly visitants when they manifested themselves 
on the earth. Luke xi, 9 ; xxiv, 4. This shining light would assure 
Peter, upon waking from his sleep, of the character of the person 
thus unexpectedly present with him. He smote Peter on the side] Not 
severely, but with sufficient force to awaken him. And his chairis fell 
off"] Signifying the ease and quickness with which the divine power 
can overcome every obstacle. They were not m-enched off, but 
slipped from his hand as if broken or unlocked, without disturbing 
the guard, who had been thrown into a deep sleep, or who were 
overpowered by the presence of the angel. With God nothing is 
impossible. 

8. Gird thyself and bind on thy sandals] Peter might have started 
up in haste, astonished by the singular occurrence. The angel, by 
this command, assures him of perfect security; that there was no 
necessity of undue haste. He is to make all the necessary prepara- 



NOTES ON THE ACTS. 



209 



■ 9 And lie went out, and followed him, and wist not that it 
was true which was done by the angel ; but thought he saw a 
vision. 

10 When they were past the first and the second ward, they 
came unto the iron gate that leadeth unto the city; which 
opened to them of his own accord : and they went out, and 
passed on through one street; and forthwith the angel de- 
parted from him. 

11 And when Peter was come to himself, he said, Now I know 
of a surety, that the Lord hath sent his angel, and hath deHvered 
me out of the hand of Herod, and from all the expectation of 
the people of the Jews. 

tion. He had, for comfort, thrown off the flowing robes that the 
orientals wear, and Avhich ai-e fastened to the body by a girdle, or it 
might have been his only bed. This the angel commands him to 
put on, as it would be needed when he left the pi-ison. The sandals 
were wood or leather, covering the sole of the foot, and bound round 
with a strap. The mantle, or outside garment, was a large, square 
piece of cloth, thrown loosely over the shoulders. 

9. Wist not that it was tine, &c.] He knew not ; so suddenly had it 
all transpired, that it still seemed almost a dream.- Thought he saw a 
vision] That is, thought he might be in a trance or dream, and that 
these events seemed to him to occur, but did not in reality. 

10. When they ivere past the first and the second ward^^ The word 
translated ward^ also means guard ; they passed the two guards, con- 
sisting of two each : the inner, to whom Peter was bound : and the 
outer, standing before the gate. The iron gate — lohich opened to them 
of his own accord] The outer gate — a massive, iron-fastened door, 
also probably guarded. This, without a human hand, opened spon- 
taneously as they approached, giving a most convincing evidence of 
miraculous energy. That leadeth unto the city] Jerusalem was sur- 
rounded by three walls, and this prison is supposed to have been in 
one of the towers of the innermost Avails ; and the iron gate is sup- 
posed to have been the entrance to this tower. And fonhwith the 
angel departed from him] When no longer miraculous agency was 
necessary, it immediately ceased ; now Peter could find security by 
human means. 

11. And when Peter was come to himself] Until this moment he had 
seemed to himself more asleep than awake; and he stood, as the 
angel left, in silent amazement at what had occui-red. Being now 
left alone, in the open air, he recovers his self-possession, and attri- 
butes his wonderful deliverance, with a grateful heart, to tlie trae 
source. Of a surety] Truly. All the expectation — of the Jeivs] They 



21Q 



NOTES ON THE ACTS. 



12 And when he had considered the tiling, he came to the 
house of Mary the mother of John, whose surname was Mark; 
where many were gathered together, praying. 

1 .3 And as Peter knocked at the door of the gate, a damsel 
came to hearken, named Rhoda. 

14 And when she knew Peter's voice, she opened not the gate 
for gladness, but ran in, and told how Peter stood before the 
gate. 

fully expected, as well as earnestly desired, to witness the execution 
of tiiis noted and courageous apostle of our Lord, with something of 
the same appetite with which they cried out for the blood of his 
Master. 

12. When he had considered the thing] When he had reflected upon 
what was the best course for him to pursue under the circumstances. 
Came to the house of Mary] Where, very probably, Peter abode while 
in the city, and Avhere he thought his friends might be gathered. 
He determined to go thither at once to relieve their anxieties. 
Mother of Johri] Probably this Avas the John Mark who wrote 
the Gospel bearing his name, the companion of Saul and Bar- 
nabas in their tour through Asia Minor. Acts xiii, 5, 13; xv, 39. 
John was the Hebrew, and Mark his Greek surname, it being 
common thus to affix two names. Where many icere gathered 
together, praying] There were no churches tlien, and they held their 
meeting in private houses. As on the morrow Peter was to be 
bi-ought forth, they dedicated the night to- intense prayer, not even 
yet despairing of success with an all-powerful Saviour. How soon 
and how extraordinarily is the prayer answered ! 

13. -4s Peter knocked at the door of the gate] He rapped at the porch 
door, or outer gate, as opposed to the inner door, Avhich led imme- 
diately to the court around which the apartments were built. The 
gates were large, to admit animals and burdens ; and a smaller door 
was constructed in them for the convenience of foot passengers. A 
damsel came to hearken] A maid-servant, or simply a girl connected 
with the family. She came to hearken. Through fear of the Jews 
they Avere forced to use much precaution ; and this hour of the night 
more care than usual would be likely to be used. Rhoda] The name 
is a Greek word, signifying rose; it being common among the Jews 
to give their daughters the names of flowers, &c. — as, for instance, 
Susanna, a lily; Tamor, a palm-tree. (See Grotius.) 

14. When she knew Peter^s voice] For she had undoubtedly often 
heai'd him speak, and she now, at once, recognizes his well-known 
accents. She opened not the gate for gladness] How natural this 
thoughtlessness ! She was so overwhelmed with pleasure at tho 



NOTES ON THE ACTS. 



211 



15 And they said unto her, Thou art mad. But she con- 
stantly affirmed that it was even so. Then said they, It is his 
angel. 

16 But Peter continued knocking. And when they had opened 
tlie door^ and saw him, they were astonished. 

17 But he, beckoning unto them with the hand to hold their 
peace, declared unto them how the Lord had brought him out 
of the prison. And he said. Go, show these things unto James, 
and to the brethren. And he departed, and went into another 
place. 

fact of his escape, and is so anxious to give the intelligence of it, 
that she forgets to open the gate, and that he is still standing in the 
street excluded from the house. 

15. Thou art mad] Beside thyself; a common expression used in 
reference to those who assert what apiiears to be an impossibility. 
Although they had been eanicstly praying for this, the answer was 
so sudden, miraculous, and incredible, they could scarcely believe it. 
She constantly affirmed] Positively asserted. It is his anc/el] The Jews 
believed that each person, or, at least, every good person, had a 
guardian angel appointed to watch particularly over him. When 
angels appeared to men they assumed the human form, and they 
therefore believed that these angels did sometimes assume the very 
forms, and impersonate those over whom they watched, when they 
had something of especial importance to convey concerning them, to 
their friends, as the fact of their danger or death. Now it seemed 
to them impossible that Peter could have escaped from the prison ; 
and immediately the opinion, in which they had been educated, came 
to their minds as affording the only explanation of the circumstances 
— it must be his guardian spirit which has appeared in the exact 
form of Peter, and speaks in the same voice he is accustomed to use. 
They may have suspected he brought some intelligence of the ap- 
proaching death of the apostle, or that he came to tell them that 
he had already died, or was put to death, within the prison walls. 

16. Were astonished] Being now convinced that it was really Peter, 
and not a spirit. 

17. Beckoning unto them, &c.] Waving his hand, significant of a 
desire for silence, lest their clamorous joy might attract observation, as 
well as immediately to call their attention to the great work of God, 
who should receive all the praise. Go, show these things unto James, 
and to the brethren] Who undoubtedly Avere also praying and greatly 
interested in the matter of his release. The James mentioned here 
is James the Less, the other having been recently put to death by 
Herod. Verse 2. The Christians were collected together in different 



212 



NOTES ON THE ACTS. 



18 Now as soon as it was day, tliere was no small stir among 
the soldiers, what was become of Peter. 

19 And Avhen Herod had sought for him, and found him not, 
he examined the keepers, and commanded that they should be 
put to death. And he went down from Judea to Cesarea, and 
there abode. 



places to watch and pray. Peter desires to have their anxieties re- 
lieved ; to let them know that God has heard prayer, and to secure 
their thanksgivings to the Almighty. He departed^ and went into an- 
other place] He left the city; hut Avhere he went is not stated. It was 
necessary that he should leave the city, as he had reason to expect 
that every effort would be made to discover him. He had been 
miraculously relieved from prison, and he well judged that it was 
the divine will that he should use measures to save himself from 
another arrest at this time. Some have supposed he went to 
Cesarea; others, with more probability, to Antioch. (See Gal. ii. 11.) 
But the Papists insist that he went to Rome, where lie, as they say, 
established a church, and became its first bishop. We need not say 
that they have not the least Scriptural evidence by which to sustain 
this opinion. 

18. There was no small stir among the soldiers] They were thrown 
into consternation, and made anxious inquiries among each other 
concerning the astonishing absence of the prisoner. They probably 
examined the precincts of the prison ; found everything in its usual 
order — the gates were closed and haired ; yet still the fact was not 
to be questioned, Peter was gone. 

19. He examined the keepers, &c.] After examining the keepers, &c. 
The keepers, probably, that liad the especial charge of him at the 
prison during the watch in which he was found missing, are intended. 
These he closely interrogated, and finding they could give no account 
of the matter, he aflfects to believe they had slept at their post, and 
permitted the prisoner to escape. The penalty for such an act, on 
the part of a Roman sentinel, was death, or the same punishment 
that the culprit was to suffer; and though, undoubtedly, they in- 
sisted upon their innocence, yet the king, disappointed and enraged 
at the escape of his victim, and in no way averse to shedding blood, 
commanded that they should be put to death. He icent down from 
Judea to Cesarea] The latter city was now fast rising into importance 
and wealth, and was the chief residence of the Roman governors. 
Josephus describes tliis journej', and states the cause to have been, 
that he might preside over the solemnities and games wliich were 
celebrated in that city every Olympiad, a period of about four years, 



NOTES ON THE ACTS. 



213 



20 And Herod was tigbly displeased with them of Tyre and 
Sidon. But they came with one accord to him, and having 
made Blastns the king's chamberlain their friend, desired peace, 
because their country was nourished by the king's conntry. 

21 And upon a set day Herod, arrayed in royal apparel, sat 
upon his throne, and made an oration unto them. 

in honor of C£Esar, whose name this city bore. Great numbers 
of persons of rank and distinction resorted to Cesarea on these 
occasions. 

20. Herod loas highly displeased laith them of Tijre and Sidon] He was 
greatly incensed and enraged against the inhabitants of these two 
commercial cities of Phoenice, north of Cesarea. The reason of this 
is not given, but it is conjectured that it was caused by commercial 
rivalry. Herod the Great had spent immense sums of money upon 
the port of Cesarea, and his successors probably forwarded his de- 
signs, and lavished money upon its harbor, making it a most admi- 
rable and commodious port and commercial city. There may have 
been some rivalry between this port and the older seaports, Tyre 
and Sidon. However, this is all conjecture ; this fact only is known, 
they had incurred the royal displeasure. Thet/ came vjith one accord 
to him] That is, the Tyrians and Sidonians, conjointly, came to him 
in the persons of their ambassadors, taking the opportunity, when he 
was at Cesarea, nearer to Phoenice than Jerusalem. The hinges 
chamberlain] The officer having charge of the king's bed-chamber; 
an honorable office, and usually filled by one in high esteem with 
the king. Blastus thus enjoying favorable opportunities of making 
such representations as were necessary, they secure his interest in 
their business, and make him their advocate. Desired peace] Desired 
reconciliation, the removal of the difficulty ; not that war was really 
existing, but there was a painful misunderstanding that might result 
in his stopping their supplies of food. Because their country was 
nourished by the king's country] The inhabitants of these cities being 
almost entirely devoted to commerce, paid little attention to agri- 
culture, and were thus almost entirely dependent upon the neighbor- 
ing agricultural districts for grain. Of this, the rich hills and valleys 
of Galilee and the neighboring provinces, all belonging to Herod, 
supplied the greater part, as they did in Solomon's days. 1 Kings v, 1 1. 
These cides were, therefore, quite dependent for food upon the king's 
territory ; and prohibition of trade with them laid upon liis dominion, 
would be no small grievance to them ; they had every reason, there- 
fore, to desire peace. 

21. And upon a set day] Upon an appointed day of audience, per- 
haps v/hen the ambassadors alluded to were to be publicly received. 



214 NOTES ON THE ACTS. 

22 And the people gave a shout, saying, It is the voice of a 
god, and not of a man. 

23 And immediately the angel of the Lord smote him, because 

It appears from Josephus, who strikingly corroborates the Scripture 
narrative in his history, to have been the second day of the games. 
The ceremonial took place in the theatre, where his throne was set. 
Arrayed in royal appard] In garments of unusual magnificence — in 
his kingly ix)bes of purple, adorned with gold and precious stones. 
Made an oration\ Probably to the ambassadors, to whom he now 
gave audience in the presence of the multitude, and made a speech 
to them. 

22. And the people gave a shout] Loud applause. The multitude, 
composed of the inhabitants of the city and foreigners, chiefly, not 
Gentiles and Jews, for the Jews would not have ascribed divine 
honor to any man. They were probably incited by the courtiers 
and favorites of the king to give this extravagant expression of their 
foolish and idolatrous adulations. It is the voice of a god] This term, 
the Greeks and Romans were wont to apply to their great and noble 
men after death, and sometimes, as in this case, before their decease. 
It was in this qualified, but still idolatrous and blasphemous, sense, 
that it was used at this time. It fell as sweet music upon the ear of 
this proud and inflated monarch ^ and he was far from wishing to 
prohibit it, or to restrain the multitude, though his Jewish education 
had taught him its blasphemy. 

23. The angel of the Lord smote him] The disease was evidently a direct 
judgment from the hand of God. It was not the result of sickness, 
but a sudden, peculiar, and awful stroke, caused by the direct inter- 
position of divine Providence. An angel had been sent to rescue 
Peter, the servant of God, and is now sent to punish his pci-secutor. 
He gave not God the glory] He permitted honors to be paid to him- 
self that could only properly be offered, and that rightly belonged, to 
God. And he was eaten of worms] A horrid, inflammatory disease in 
his bowels, breeding worms, and most excruciating in its torments, was 
made the instrument of his death. Its loathsomeness, its directness, 
and strangeness, were all adapted to produce a deep and wholesome 
impression upon the minds of those present engaged in paying idola- 
trous honor to a man like to themselves. His glory was at once 
destroyed ; his beauty defaced : his strength made weakness ; and the 
vile woi-m, even before death, commenced preying upon his corrupt- 
ing body ; all ending in a death painful beyond description. " Who- 
soever exalteth himself shall be abased." Matt, xxiii, 12. The 
account that Josephus gives, entirely corroborates the account of 



NOTES ON THE ACTS. 



215 



he gave not God the glory : and he was eaten of worms, and 
gave up the ghost. 

St. Luke ; he has embellished and added to his recital certain puerile 
reports, and connected with it the common superstitions of his nation, 
but in the main particulars there is a perfect coincidence : — " When 
Agrippa (Herod) had reigned three years over all Judea, he came to 
the city of Cesarea, which was formerly called Strato's Tower ; and 
there he exhibited shows in honor of Caesar, upon his being informed 
that there was a certain festival celebrated to make vows for his 
safety. At which festival a great multitude was gotten together of 
the principal persons, and such as were of dignity through his pro- 
vince. On the second day of which show, he put on a garment 
made wholly of silver, and of a contexture truly wonderful, and 
came into the theatre eai'ly in the morning ; at which time the silver 
of his garment, being illuminated by the fresh reflection of the sun's 
rays upon it, shone out after a surprising manner, and was so re- 
splendent as to spread a horror over those that looked intently upon 
him ; and presently his flatterers cried out, one from one place, and 
another from another, (though not for his good,) that 'he was a 
god ;' and they added, ' Be thou merciful to us ; for although we 
have hitherto reverenced thee only as a man, yet shall we henceforth 
own thee as superior to mortal nature.' Upon this the king did neither 
rebuke them, nor reject their impious flattery. But as he presently 
afterward looked up, he saw an owl sitting on a certain rope over 
his head, and immediately understood that this bird was the mes- 
senger of ill tidings, as it had once been the messenger of good 
tidings to him; and fell into the deepest sorrow, A severe pain 
also arose in his belly, and began in a most violent manner. He 
therefore looked upon his friends, and said, ' I, whom ye call a god, 
am commanded presently to depart this life ; while Providence thus 
reproves the lying words you just now said to me : and I, who was 
by you called immortal, am immediately to be hurried away by death. 
But I am bound to accept of what Providence allots, as it pleases 
God ; for we have by no means lived ill, but in a splendid and happy 
manner.' When he had said this, his pain became violent. Accord- 
ingly, he was carried into the palace, and the rumor went abroad 
everywhere, that he would certainly die in a little time. But the 
multitude presently sat in sackcloth, with their wives and children, 
after the law of their country, and besought God for the king's re- 
covery. All places were also full of mourning and lamentation. 
Now the king rested in a high chamber, and as he saw them l)elow 
lying prostrate on the ground, he could not himself forbear weeping. 



216 



NOTES ON THE ACTS. 



24 But the word of God grew and multiplied. 

25 And Barnabas and Saul returned from Jerusalem, when 
they had fulfilled their ministry, and took with them John, 
whose surname was Mark. 

And when he had been quite worn out by the pain in his belly for 
five days, he departed this life, being in the fifty-fourth year of his 
age, and in the seventh year of his reign." — Jos. Antiq. Jews^ book 
xix, chap, viii, § 2. Upon this, Kitto well remarks : — " The omission 
of this absurd incident of the owl, by which Josephus manages to 
make a very sad narrative ludicrous, is certainly not a circumstance 
which detracts from the superior authority of Luke as an historian. 
There is no real difference between them as to the malady of which 
he died. Josephus does not mention the disease, but merely the 
effect, agonizing pains in the bowels ; but Luke, who was a phy- 
sician, goes higher, giving the cause of those pains — ' he was eaten of 
tyoms, and gave up the ghost.' " (See Pictorial Bible, m /oc.) The 
fact of Herod's being popular among the Jews, and of Jewish de- 
scent, Avill account for the palliating manner in which he is pre- 
sented in the above description by the Jewish historian. 

24. But the word of God grew and 7nultiplied] In spite of all oppo- 
sition and persecution the gospel spread in every direction, and the 
number of its converts was greatly multiplied. The king, their 
great persecutor, was thus awfully stopped in his career of oppo- 
sition, and Peter was miraculously set free to preach — all this would 
greatly conduce to the production of a strong, favorable impression 
in favor of the truth and divine authority of the gospel. Thus the 
Lord makes the wrath of man to pi-aise him. Psa. Ixxvi, 10. 

25. And Barnabas and Said returned from Ja-usalem] Whither they 
had been to carry the offering from the Christians of Antioch to the 
poor disciples in Jerusalem. Acts xi, 29, 30. Fulfilled their ministry] 
Having performed this service, and accomplished the object of their 
journey. John, whose surname was Mark] (See note on verse 12.) 



NOTES ON THE ACTS. 



217 



CHAPTER XIII. 

1. Paul and Barnabas sent by the church, being commissioned by the Holy 
Ghost, upon an extensive missionary tour. 5. Preach in the Island of Cyprus. 
6. They meet and rebuke Elymas, the sorcerer, at Paphos, who is struck with 
blindness. 12. Sergius Paulus, the deputy, is converted. 14. Paul preaches 
in Antioch. 45. Opposition of the Jews. 46. They turn to the Gentiles, 
many of whom believe. 50. The apostles, expelled from Antioch, come to 
Iconium. 

IVrOW there were in the church that was at Antioch certain 
i-^ prophets and teachers ; as Barnabas, and Simeon that was 
called Niger, and Lucius of Cyrene, and Manaen, which had 
been brought up with Herod the tetrarch, and Saul. 

I. In the church that ivas at Antioch] Antioch had become a second 
Jerusalem to the early Christians. Driven from the holy city by per- 
secution, many of them found a home in Antioch, and preaching the 
gospel to the Jews at first, many of them were converted : after this, 
under the labors of Paul and Bamabas, a large number of Jews and 
Gentiles were added to the church. And now, as Jerusalem had be- 
fore this sent forth laborers in different directions, so the missionary 
church at Antioch was blessed with a sufficient number of ministers 
to enable them to send forth into the surrounding provinces those Avho 
could preach the everlasting gospel to those Avho had not yet heard 
the glad tidings. Certain proplists and teachers] Some of whom had 
come from Jerusalem, and some were natives of Antioch. " The pre- 
cise distinction between these two classes of ministers is not obvious ; 
and probably, in this passage, a precise distinction was not meant to 
be observed. The prophets, among the early Christians, appear, in 
general, to have been those who foretold future events under divine 
inspiration, and who, in their religious instructions and exhortations, 
were under a peculiar divine influence. The teachers were probably, 
when spoken of distinctively, those not endued Avith a spirit of pro- 
phecy, but who were able to instruct in religion, to unfold and vindi- 
cate the principles of the Christian dispensation. The words seem, 
however, to be here used in a general sense, as meaning preachers of 
the gospel." — Ripley. Simeon that was called Niger] Of whom we 
know notbing more than his name. Niger is a Latin word signi- 
fying black: whether it was given him from the color of his skin 
or hair, or why he bore it, we know not. Lucius of Cyrene] The same 
supposed to be mentioned in Rom. xvi, 21 ; a native of Cyrene in 
Africa. (See Acts xi, 20.) Manaen, lohich had been brought up with 
Herod the tetrarch] This was Herod Antipas, tetrarch of Galilee, and 
not Herod Agrippa, mentioned in the preceding chapter. The word 

10 



218 



NOTES ON THE ACTS. 



2 As they ministered to the Lord, and fasted, the Holy Ghost 
said. Separate me Barnabas and Saul, for the work whereunto 
I have called them. 

3 And when they had fasted and prayed, and laid their hands 
on them, they sent them away. 



translated brought up signifies, 1. A foster brother: so the Ethiopic 
version renders this, " the son of Herod's nurse." 2. One who takes 
food ivith another. 3. One who is educated with another — a schoolfel- 
low; and this is probably the meaning here. "There is an account 
in Josephus, of one Manaen," says Dr. Briscoe, as quoted by Town- 
send, " an Essene, who foretold concerning Herod the Great, that he 
should be a king, while he was yet a boy at school ; and when it 
actually came to pass that he Avas king, being sent for by Herod, 
and asked how long he should reign, whether ten years ? he an- 
swered, Yes. Twenty years ? Yes, thirty years. Upon which Herod 
gave him his right hand ; and from that time held in great esteem 
such as were of the sect of the Essenes." " It is very probable," says 
Townsend, " that a son of this Manaen, or some nephew, or other 
kinsman, to whom he gave his name, was educated in the family of 
Herod the Great. The young Manaen might be of the same age, 
and have the same preceptors and tutors as had Herod Antipas, one 
of the sons of Herod the Great, and for that reason be said to be 
brought up with him in particular. This Herod Antipas was, after 
his father's death, tetrarch of Galilee, and is the person who put John 
the Baptist to death." 

2. As they ministered to the Loi'd, arid fasted] As they were engaged 
in public religious services. While thus engaged, as it was an occa- 
sion of great solemnity, fasting was added to their other exercises. 
Very probably they were seeking direction in prayer from on high 
concerning the further spread of the gospel, and a blessing upon 
their labors. What immediately followed may be' considered an 
answer to their prayer. The Holy Ghost said] Signified by direct 
revelation to some one of the brethren present. Here the personality 
and deity of the Holy Spirit are evidently implied. Separate me Bar- 
nabas and Saul] The word means, to separate, to destine, to appoint ; 
which is the signification here. Separate unto me, &c., is the force 
of the original expression. Whereunto I have called them] They re- 
ceived their call, not from the church, but previously had been 
chosen by the Holy Ghost expressly for this work. Still, they 
wrought in connection with the church, according to the will of 
the divine Spirit. 

3. And when they had fasted and prayed] They were thus engaged 



NOTES ON THE ACTS. 



219 



4 So they being sent forth by the Holy Ghost, departed unto 
Seleucia ; and from thence they sailed to Cyprus. 



when the divine Spirit signified this will^ and probably another day 
was appointed to be devoted to this solemn office. This day they 
spent also in fasting and prayer, and proceeded to the simple, but im- 
pressive ceremony of setting them apart for their office and ministry. 
And laid their hands on them] That is, the persons mentioned in the 
first verse of this chapter. There is no command recorded in Scrip- 
ture that they should thus ordain them for their mission, neither was 
it a Jewish custom thus to ordain the elders of the synagogues ; but, 
on the contrary, the imposition of hands among the Jews was forbid- 
den : but these prophets and teachers undoubtedly were conscious of 
meeting the will of the Spirit, in some manner expressed to them, 
by this act. Here, then, is the simple, beautiful, apostolic practice of 
setting apart holy men for their work. The men Avere evidently called 
of God 5 a day was set apart for their public recognition 5 all the church 
joined in solemn prayer and fosting, and then the prophets and 
ministers proceeded to lay hands upon their heads, and to rehearse 
their commission. 

4. Being sent forth hj the Holy Ghost] In the last clause of the pre- 
ceding verse it is said, " They (the church) sent them away." There 
is no contradiction. They were sent forth by the express direction 
of the Holy Spirit, and were guided and supported in their journeys 
by the continued presence and gracious influences of the Holy Spirit. 
Seleucia] It was a seaport, situated at the mouth of the river Orontes, 
upon which, about fifteen miles distant, Antioch was also situated. 
It received its name from Seleucus Nicanor, one of the generals of 
Alexander, who, upon the death of this king, received Syria as his 
portion of the empire, which was divided among Alexander's 
generals. Seleucia became a city of great importance and wealth. 
Cyprus] This was a large island in the Mediterranean, two hundred 
miles in length, fifty in breadth, and about one hundred miles distant 
from the coast of Syria. Barnabas, being a native of this island, 
would feel an especial interest in its spiritual welfare ; and probably 
on this account they turn their feet first in this direction. " This 
beautiful island," says Kitto, " was eminently fertile in all kinds of 
productions suited to its climate; and its wines were held in very 
high estimation. It has always been noted for its redundant pro- 
duction of com, with which it was enabled to supply other countries. 
At present, Cyprus exhibits but the ruin of its former glory and 
beauty. The spontaneous fertility of its soil cannot be suppressed 
even by desolation and neglect 5 its olives, oranges, and vines, still 



220 



NOTES ON THE ACTS. 



5 And when they were at Salamis, they preached the word 

of God in the synagogues of the Jews. And they had also John * 
to their minister. 

6 And when they had gone through the isle unto Paphos, they 
found a certain sorcerer, a false prophet, a Jew, whose name was 
Bar-jesus : 

7 Which was with the deputy of the country, Sergius Paulus, 

grow combined even with the sugar-cane : but now not more than 
thirty thousand are found in this large and rich island, which once 
sustained a population of two millions." 

5. Salamis] The most important city of Cypms. It is a seaport, 
situated on the south-eastern part of the island. In the synagocp.ies of 
the Jews] Paul and Barnabas both being Jews, could have access to 
the synagogues. It seems to have been their custom, where there 
were Jews, to make the first offer of salvation to them. And they had 
also John to their minister] John Mark. Acts xii, 25. He was the 
attendant, companion, and assistant, of Paul and Barnabas, taking 
charge of all necessary temporal duties, that they might give them- 
selves up solely to the work of the ministry. 

6. Paphos] This was the next city in importance to Salamis, and 
was at this time the residence of the Roman proconsul. It was 
situated on the western coast, so that passing from Salamis, on the 
east, (as the island extended from east to west,) to Paphos, one 
would travel through the island. The city Avas noted for its temple to 
Venus, and the impure rites instituted in honor of this heathen goddess 
of love. A certain sorcerer, a false prophet] In the original, a magician, 
one who practiced magical arts — claimed to foretell future events by 
a supernatural inspiration — a fortune-teller. Bar-jesus] The term 
bar in the oi'iginal language signified son. He was, therefoi-e, the 
son of Jesiis, or Joshua, a name not uncommon among the Jews. 

7. The deputy of the country, Sergius Paulus] The original word 
used to describe the office of Sergius, is properly translated proconsul; 
and it has been objected to by infidels as a mistake, as the governor 
of Cyprus did not bear so honorable a title, and serves, in their esti- 
mation, to discredit Luke's claims to belief as an historian ; but the 
consideration of the objection only serves to confirm the peculiar 
accuracy of the Scripture statement: for not only has a quotation 
been found in an ancient historian, Dion Cassius, in which this very 
title is given to the governor of Cyprus, but a Cyprian medal, or 
coin, has been found, struck in the reign of Claudius Csesar, the very 
period that Sergius Paulus was in that island, and in whose reign 
Paul visited Cyprus; and this medal bears the name of Proclus, 
who succeeded Sergius, and he receives, on the coin, the exact title 



NOTES ON THE ACTS. 



221 



a prudent man ; who called for Barnabas and Saul, and desired 
to hear the word of God. 

8 But Elymas the sorcerer (for so is his name by interpreta- 
tion) withstood them, seeking to turn aAvay the deputy from 
the faith. 

9 Then Saul, (who also is called Paul,) filled with the Holy 
Ghost, set his eyes on him, 

here given by Luke to Sergius — proconsul of Cyprus. A prudent 
nian'\ A man of ability. He was probably well educated for the 
times. He might have been learning something of philosophy 
and natural religion, if not of the Jewish religion, from the Jew 
Elymas, and he was thus prepared to hear with some interest the 
discourses of the apostles. Who called for Barnabas and Saul] Of 
"whose preaching he had perhaps heard in diffei'ent parts of the 
island, and whose presence in Paphos was known to him. He de- 
sired to hear for himself the new religion they preached, probably to 
gratify curiosity, being of an inquiring mind, rather than from any 
conviction of his need of the gospel or from any particular inte- 
i-est in it. 

8. But Elymas the sorcerer. [for so is his name,) &c.] Elymas is an 
Arabic word, of which the Greek word magus, which we translate 
sorcerer, is its meaning as near as it could be expressed in another 
language. The Arabic word signifies wise, learned, or magician ; and 
is applied in either a good or a bad sense, to signify an intelligent, 
" wise man ;" or, in a popular sense, one who pretends to discern the 
future by magical arts — a fortune-teller. Of the same nature is the 
word "wizard," (wise-ard,) having the same equivocal meaning. He 
probably had become acquainted with the sciences of the day, and by 
this means imposed upon the vulgar — somewhat similar to Simon 
of Samaria. Acts viii, 9. Seeking to turn aicay the deputy from the 
faith] The force of the original is, to perceii, or turn from the faith 
by misrepresenting it. Seeing that the exposition of the gospel by 
the apostles was finding a ready ear, and a candid reception on the 
part of the deputy, Elymas began to fear for himself and his hold 
upon the mind of this officer ; he therefore began to prejudice, if pos- 
sible, his mind against the doctrine he Avas hearing, to prevent his 
embracing the faith. 

9. Tlien Saul, who also is called Paul] And ever after by Luke; 
and when speaking of himself, or referred to by other apostles, he is 
thus styled. Why his name was now changed, or the present one 
assumed, is not cei-tainly known ; but has been a matter of many 
conjectures among commentators. Paul, in the Latin tongue, signi- 
fies small, weak, and may have been given him at his birth from his 



222 



NOTES ON THE ACTS. 



10 And said, O full of all subtilty, and all mischief, tliou child 
of the devil, thou enemy of all righteousness, wilt thou not cease 
to pervert the right ways of the Lord ? 



small size: thus he says of himself, 2 Cor. x, 10: "For his bodily 
presence is weak, and his speech contemptible." As the name occtii-s 
just here, it is thought by some that he took the Latin name of Paul 
out of deference to the proconsul, his first illustrious convert. But 
in this we should discover nothing- of the apostle's usual character ; 
and, besides, Luke gives him this name before the conversion of the 
proconsul is noticed. We incline to think, that being a native of 
Asia Minor, he always had two names, one among the Jews, and 
the other among the Gentiles. That Saul was his Jewish name, Ave 
know; and that Paul was his other name, is probable, because any 
Greek name he might have borne would have passed well enough 
among the Romans without the necessity of his taking a third Latin 
name. That his original Gentile name was the Roman one of Paul, 
is also the more probable from his being born a Roman citizen, which 
privilege Avas likely to be indicated hy his bearing a Roman name. 
The reasons for his now resuming it would be the same as those which 
would have led him to assume it, had it not been previously borne by 
him ; and they are thus stated in supposition by Doddridge : — " I 
think Beza's account of the matter most easy and probable — that 
having conversed hitherto chiefly with Jews and Syrians, to Avhom 
Saul was familiar, and now coming among Romans and Greeks, 
tliey would naturally pronounce his name Paul ; as one whose He- 
brew name was Joehanan, would be called by the Greeks and Latins 
Johannes •, by the Erench, Jean ; by the Dutch, Hans ; and by the 
English, John. Baza thinks the family of the proconsul might be 
the first who addressed or spoke to him by the name of Paul. This 
conjecture of Beza's is exceedingly probable. It is clear, however, 
that the reasons here stated must, according to the views we have 
taken, equally have operated in procuring the name Paul before he 
left his native Tarsus, that city being chiefly inhabited by Greeks." 
Filled loith the Holy Ghost] Under the immediate inspiration of the 
Holy Spirit; so that the scorching condemnation he pronounced 
against Ely mas was not his own, but the immediate direction of the 
Spirit, who undei-stood the real character of Elymas. jSit his eyes m 
Mm] Looked intently at him. 

10. Full of all subtilty, and all mischief] Deceit and knavery, trick- 
ery ; the word here translated mischief, denotes fnciUti/ of action, kvift/y 
villany, and has reference to his arts of imposition, his legerdemain, 
&c. I'hou child of tlie devil] Under his influence ; practicing devilish 



NOTES ON THE ACTS. 



223 



11 And now behold, the hand of the Lord is upon thee, and 
thou shalt be blind, not seeing the sun for a season. . And im- 
mediately there fell on him a mist and a darkness ; and he went 
about seeking some to lead him by the hand. 

12 Then the deputy, when he saw what was done, believed, 
being astonished at the doctrine of the Lord. 

1 3 Now when Paul and his company loosed from Paphos, they 

arts ; like him, a deceiver and a liar. So our Lord calls the Jews, 
on account of their hypocrisies, their perversions of his doctrine, and 
deceptions, the children of the devil, (John viii, 44,) because they re- 
sembled him in opposing the truth ; his works they did. Thou enemy 
of all righteousness] Opposed to all trutli, because his veiy livelihood 
depended upon deceit and fraud. The truth must destroy at once 
his influence and means of support. A man who lives by fraud, ex- 
action, or deceit, will always be an enemy to righteousness, loving dark- 
ness rather than light, because his deeds are evil. Wilt thou not cease 
to pervert the right ways of the Lord ?] " And to misrepresent the upright 
counsels and purposes of the Lord (for the salvation of men 1") The 
ways of the Lord, the doctrines of the gospel, are plain and straight; 
Elymas's ways were crooked, perverse, and perplexed. He exhorts 
him to cease to turn the minds of men from divine truth, which, as a 
Jew, he must have understood sufficiently to condemn his present 
course. 

11. Behold] Take notice. The hand of the Lord is upon thee] A 
Hebrew phrase denoting impending judgment. " A divine judgment 
now falls upon thee." God is about to afflict thee. An almighty 
Hand hinders thy further progress in these deceptions, by closing 
thine eyes. Thou shalt be blind, not seeing the sun for a season] That is, 
thy blindness shall be total, as some can barely distinguish the rays 
of the sun, though otherwise blind — stone blind, as we say. It ivas 
for a season ; how long is not specified ; pex'haps until he ti-uly re- 
pented of his former sins. Immediately there fell on him a mist and a 
darkness] Blindness commenced at once, but increased gradually; 
first came a cloudy mist, in which things were indistinctly seen, then 
the total eclipse. Went about seeking some one to lead him by the hand] 
So complete was the miracle. He could not guide himself; but, per- 
fectly helpless, he sought some one to lead him. 

12. Believed] The doctrine of Paul, attested by such an unques- 
tionable miracle. Being astonished] Amazed at this miraculous con- 
firmation of the gospel ; the phrase, doctrine of the Lord, referring to 
his manner or mode of presenting or teaching his faith — namely, by 
miracles. 

13. Pad and his company] Barnabas, John Mark, and perhaps 



224 



NOTES ON THE ACTS. 



came to Perga in Pamphylia : and John departing from them, 
returned to Jerusalem. 

14 But when they departed from Perga, they came to Antioch 
in Pisidia, and went into the synagogue on the sabbath-day, and 
sat down. 

15 And after the reading of the law and tlie prophets, the 



some of the converts of Cyprus, accompanied them. Loosed from 
Paphos] Set sail. Caine to Perga in Pamphylia] Pamphylia was a 
province of Asia Minor, opposite the western extremity of Cyprus, 
where Paul embarked. It occupied a central portion of the southern 
coast of Asia Minor, having, on the east, Paul's native province of 
Cilicia, and Lycia on the west. Perga was the chief town of this 
province, and was noted anciently for a famous temple dedicated to 
Diana. It was situated some distance from the seacoast on the 
river Cestrus. John departmg from them^ returned to Jei-usalern] Why 
John Mark left at this time is not stated. It may be the labors of 
the journeys were considered as too severe for him to bear, or the 
danger too great, or his desire to return home may have become irre- 
sistible. Prom whatever cause he left, the reasons did not satisfy 
Paul, as it appears from Acts xv, 38, where he expresses his uuAvill- 
ingness to take him again on a preaching tour. He was afterward 
restored to his confidence, and received his warmest affection. Col. 
iv, 10; Philemon 24; 2 Tim. iv, 11. 

14. lliei/ came to Antioch in Pisidia] This province lay immediately 
north of Pamphylia, Antioch, Avhich was actually in the province 
of Phrygia, was its capital, and was called Antioch in Pisidia to dis- 
tinguish it from Antioch in Syria, on the Orontes, from whence the 
apostle had come, and fifteen other places of the same name within 
the limits of Syria. Went into the synagogue on the salhath-day] When- 
ever a sufficient company of Jews in a foreign land were collected, a 
s}Tiagogue was constructed, that they might engage in the reading 
and exposition of the Jewish Scriptures, though deprived of the 
temple sendees. These, as we have before stated, were never over- 
looked by the apostles; but though especially the apostle of the 
Gentiles, yet Paul improves every opportunity to seek the lost sheep 
of the house of Israel, to preach the gospel to tliosc who were the 
children of the covenant after the flesh. This was on Saturday, or 
the seventh day — the Jewish sabbath. Sat down] Took their seats, 
no doubt in the place where the doctors or teachers usually sat, as 
was the practice of those who were used to teach or preach. 

15. And after the reading of the law and the prophets] A portion se- 
lected from the law, and another from the prophets, Avhich was the 



NOTES ON THE ACTS. 



225 



rulers of the synagogue sent unto them, saying, Ye men and 
brethren, if ye have any word of exhortation for the people, 
say on. 

16 Then Paul stood up, and beckoning with 7i{s hand, said, 
Men of Lsrael, and ye that fear God, give audience. 



custom among the Jews. The law, or the five hooks of Moses, were 
divided into sections of such length that by reading one every sab- 
bath the whole of the books of the law would be read through every 
year. The rulers of the synagogue sent unto them] These rulers were 
men of age and repute in the Jewish community, to whom was com- 
mitted the general care and direction of the synagogue, and who saw 
that the exercises were properly performed. They selected the read- 
ers of the appointed Scriptures, and also some person to explain and 
enforce the truths read, or to address the people at the close of the 
reading. They also exercised the office of judges in minor offenses. 
One of their number bore the title of chief ruler of the synagogue. 
Seeing these Jewish brethren — Paul and Barnabas — present, they 
send word to them by the servant of the synagogue, that they could 
have an opportunity, if they desired it, to speak to the people. If ye 
Jiave any word, &c.] The meaning of the original is : " If either of you 
have any word (of exhortation) to address to the people, speak it, 
this being the proper time." These addresses were usually founded 
upon the Scriptures read just before. " Being strangers," says the 
editor of the Pictorial Bible, " the}^ were not asked to read, as our 
Saviour did in the synagogue of Nazareth. It was not usual for any 
one to read in a synagogue of which he was not a member; and 
hence, although our Saviour taught in many synagogues, it does not 
appear that he ever read in any but that to which he belonged. The 
' word of exhortation ' or sermon, must not be confounded with such 
an exposition of Scripture as our Lord declared on the occasion to 
which Ave have referred. It was a distinct matter after the regular 
service had been finished. There was then almost always a dis- 
course delivered by some competent person. There was no regular 
officer for the purpose; but any properly qualified teacher, who hap- 
pened to be present, was asked, or offered himself, to address the 
congregation. As the Jews residing in foreign parts had less abund- 
ant opportunities of obtaining instruction in this way than those in 
Judea, they Avere probably all the more anxious to avail themselves 
of such opportunities as offered of hearing such strangers as visited 
their synagogues. This will explain the character of the present 
application " 

16. Then Paul^said] Of this address to his own brethren after 
10* 



226 



NOTES ON THE ACTS. 



17 The God of this people of Israel chose our fathers, and 
exalted the people when they dwelt as strangers in the land of 
Eoypt, and with a high arm brought he them out of it. 

is And about the time of forty years suffered he their man- 
ners in the wilderness. 



the flesh, Townsend remarks in his Notes : — " Nothing can be added 
to the ai-guments which the apostles have addressed in their reported 
sermons, and their invaluable epistles, to their beloved countrymen j 
and their doctrines seem to be all comprised in this address of St. 
Paul. He reminds them of the former mercies of God to the family 
of Abraham, and the prediction that their Messiah should be de- 
scended from David: and asserts that this Messiah was Jesus of 
Nazareth. He appeals to the well-known fact of the resnrrection of 
Christ from tlie dead as the principal evidence of the truth of bis 
declaration, and concludes with enforcing that one impoitant truth, 
in which the whole human race are so immediately interested, that 
forgiveness of sins is to be proclaimed through Him alone; and that 
Chi-ist alone can justify the Christian, not only from those offenses 
from which they were typically purified by the ceremonial law, but 
from those sins also for which that law had made no provision." 3fen 
of Israel, and ye that fear God\ Two classes are liere addressed, both 
classes being present — the native Jew and the Jewish proselyte. 
There were two kinds of the latter class, as we have before observed, 
those who received the law, and were circumcised, and those who 
renounced idolatry, and embraced the Jewish religion, but did not 
submit to circumcision. Give audience] Hear. 

17, Chose our fathers] Selected our forefathers — Abraham, Isaac, 
&c., the patriarchs — to be objects of his especial regard, the founders 
of a peculiar race, and the depositaries of his gracious promises — 
keeping them distinct from all other nations. Exalted the people] 
When oppressed in the land of Egyyt, God raised them in the re- 
spect and fear of their enemies by their astonishing increase, and by 
his notable miracles in their behalf — or, as Doddridge renders it, " he 
raised them out of a calamitous state." With a high artn] By the 
exertion of mighty power. " A literal translation of the Hebrew 
pln-ase hezeroa rnmah, with a lifted up arm, to protect them, and de- 
stroy their enemies. The meaning of the phrase is, a manifest display 
of the dir'ne powr.''- — Clakke. 

18. About the time of forty years] That is, from the time of their 
going out of Egypt until they reached Canaan. Suffered he their 
manners] Endured their perverseness and frequent disobedience — was 
long-suffering toward them. The reading of several of the best 



NOTES ON THE ACTS. 



227 



19 And when lie had destroyed seven nations in the land of 
Chanaan, he divided their land to them by lot. 

20 And after that he gave imto tJiem judges, about the space 
of four hundred and fifty years, until Samuel the prophet. 



editions of the New Testament here is probably the correct one: 
" He carried them in his arms, in the wilderness, as a nurse ;" the 
apostle having reference, perhaps, to the passage in Deut. i, 31, 
" Thou hast seen how that the Lord thy God bare thee, as a man 
doth bear his son, in all the way that ye Avent, until ye came into this 
place." The meaning of the passage is, that his dealings toward 
them were marked with the tenderness of a nurse for her infant 
child ; he bore them, as it were, in his bosom, over the difficulties of 
the way. 

19. When he had destroyed seven nations in the landof Chanaan^ That is, 
when he had destroyed them as nations, subdued, humbled, and brought 
them into subjection, not exterminated them. These nations were 
the Hittitites, Canaanites, Girgashites, Amorites, Perizzites, Hivites, 
and the Jebusites. He divided their land by lot] Thus had Joshua 
done under the direction of the Almighty. (See Joshua xi, 23; 
xii, 6-8.) 

20. He gave unto them judges] From the death of Joshua to the 
choice of Saul as king, men were raised up in the providence of God, 
not in a regular line of descent, who were made the instruments of 
relieving them from the oppressions into which they had fallen, and 
who exercised the chief authority in the tribes, bearing the title of 
judges, from one of their most important offices. About the space of 
four hundred and fifty years] This is a passage of no small difficulty 
with commentators, because its chronology conflicts with that of 
1 Kings vi, which reads thus : " And it came to pass in the four hun- 
dred and eightieth year after the children of Israel were come out of 
the land of Egypt, in the fourth year of Solomon's reign over Israel, 
in the month of Zif, which is the second month, that he began to 
build the house of the Lord." Taking away from this forty years 
for the wandering in the Avilderness, and then the reign of David and 
Saul forty years each, there will be then but four hundred years left 
between their coming into Canaan and the reign of Saul. The 
Jewish historian, Josephus, agrees with the apostle in his chronology 
of the event, and differs from that of 1 Kings, in that he makes the 
period there mentioned from the departure out of Egypt to the 
building of the temple to be five hundred and ninety-two years. If 
from this sum the forty years in the wilderness be subtracted, seven- 
teen for Joshua, eighty for Saul and David, four for the reign of 



228 



NOTES ON THE ACTS. 



21 And afterward they desired a king: and God gave unto 
them Saul the son of Cis, a man of the tribe of Benjamin, by 
the space of forty years. 

22 And when he had removed him, he raised up unto them 
David to be their king ; to whom also he gave testimony, and 



Solomon, until the building of the temple, there remain four hundred 
and fifty-one years for the judges, the time specified by the apostle. 
From this it appears that the reckoning of Josephus was the com- 
monly received chronology of events, and the apostle uses it as best 
known to his hearers, the length of the period not being important, 
and only incidentally introduced. 

Admitting that there is a disagreement in dates, it is a matter of 
small importance, and easily accounted for : numbers being anciently 
signified by letters, a little variation in the copying of succeeding 
manuscripts would materially alter the original amount; but the 
probability is that there is no discrepancy here, and that the differ- 
ence arises from the different dates from which the two series com- 
mence. The passages have been reconciled by taking the meaning 
of the words in the passage in Acts to be, " And after these things, 
which lasted about the space of four hundred and fifty years, he gave 
them judges until Samuel the prophet," that is, from the time that 
God chose the fathers (which some fix to the birth of Isaac) to the 
time the land was divided to them by lot, was nearly four hundred 
and fifty years, and then God appointed judges in Israel. " Or we 
may suppose," says Bloomfield, " that in this number are reckoned 
the years of the reigns of the tyrants who occasionally held Israel in 
subjection during the dynasty of the judges ; and which, when added, 
make up exactly four hundred and fifty. Thus no error will attach 
to either passage, and only different modes of computation be siip- 
posed to be adopted." 

21. Saul the son of Cis] The same as Kish of the Old Testament, 
and which Avould have been the most proper translation of the name 
here. 1 Sam. ix, x. By the space of forty years] This period is not 
stated in the Old Testament, but was an old and probably coiTect 
tradition among the Jews ; Josephus gives the same period. This 
period embraxjes the time from his anointing by Samuel to his death, 
during a part of Avhich David also reigned; and some think this 
period also includes the time in which Samuel judged Israel; this 
supposition would not conflict with the present text. 

22. And when he had removed him] Erom his office, for this was 
done some time before his death, on account of his disobedience. 
1 Sam. XV, 23, 26, 28. To whom oho he gave testimony] He bore wit- 



NOTES ON THE ACTS. 



229 



said, I have found David the son of Jesse, a man after mine own 
heart, which shall fulfill all my will. 

23 Of this man's seed hath God, according to his promise, 
raised unto Israel a Saviour, Jesus : 

24 When John had first preached before his coming the bap- 
tism of repentance to all the people of Israel. 

ness ; giving a manifest expression of liis approbation in the follow- 
ing- language : / have found — a man after mine own heart, which shall 
fulfill all my will] This is not a literal quotation of any one divine 
commendation of David recorded in the Scriptures, but is a kind 
of summary of several passages. (See Psa. Ixxxix, 20; 1 Sara, 
xiii, 14.) The meaning of the latter clause is, that David was one 
who would, contrary to Saul, obey the Lord in the government of 
his kingdom, ordering it according to his will. Upon this Mr. Ben- 
son remarks : — " When it is said that David ivas a man after God's 
own heart, it should be understood not of his private, but of his public 
character. He was a man after God's own heart, because he ruled 
the people according to the divine will. He did not allow of idolatry; 
he did not set up for absolute powers. He was guided in the govern- 
ment of the nation by the law of Moses, as the standing rule of govern- 
ment, and by the ])rophet, or the divine oracle, whereby God gave 
directions upon particular emergencies. Whatever Saul's private 
character was, he was not a good king to Israel. He did not follow 
the law, the oracle, and the prophet ; but attempted to be absolute, and 
thereby to subvert the constitution of the kingdom. That this was 
the meaning of David's being a man after God's own heart will easily 
appear by comparing 1 Sam. xv, 28, with xxviii, 17, 18; I Chron. x, 
13, 14 ; Psa. Ixxviii, 70." 

23. This man''s seed] David's descendants. According to his pro- 
mise] ( See Matt, xxii, 42 ; John vii, 42. Compare Psalm Ixxxix, 
29, 36; 2 Sam. vii, 16.) Raised unto Israel a Saviour] To Israel was 
the Saviour especially promised, though he came as the Saviour of 
all men. He was to be of Jewish descent after the flesh ; and to the 
lost children of the house of Israel was his gospel first to be preach- 
ed : and as Paul was now addressing a Jewish audience, he alludes 
to the peculiar relation they held as a nation to the Redeemer of 
mankind ; and the burden of the argument is to prove that Jesus is 
the Saviour of Israel, for whom they have been waiting. 

24. When John had first preached before his coming] John the Bap- 
tist, who presented himself as the forerunner of Christ, saying, " The 
voice of one crying in the wilderness. Prepare ye the way of the 
Lord, make his paths straight." Matt, iii, 1, 2, 11 ; John i, 23, 26, 27. 
The baptism of repentance] Those who presented themselves for bap- 



230 



NOTES ON THE ACTS. 



25 And as Jolin fulfilled his course, he said, Whom think ye 
that I am ? I am not he : but, behold, there cometh one after 
me, whose shoes of his feet I am not worthy to loose. 

26 Men and brethren, children of the stock of Abraham, and 
■whosoever among you feareth God, to you is the word of this 
salvation sent. 

2 7 For they that dwell at Jerusalem, and their rulers, because 
they knew him not, nor yet the voices of the prophets which 

tism to John took upon themselves vows to live new and righteous 
lives, breaking off from their sinful courses, and living in expectation 
of the coming Messiah, whose disciples they were to become upon 
his advent. 

25. And as John fulfilled his course] While he was engaged in pur- 
suing his appointed work, fulfilling his ministry, likened to a course 
or race, from its short duration, and the ardent zeal with which John 
prosecuted it. He said, &c.] These are not the exact words found in 
the evangelists, but they express the same sense. ( See Mark i, 7 ; Luke 
iii, 16; John i, 20, 26, 27.) I am not he] I am not the expected 
Messiah. Whose shoes — I am not ivoiihy to loose] Their sandals, made 
of wood and leather, and strapped upon the bottom of the feet, were 
unloosed by servants as a guest entered the house, and the feet, 
having been exposed to the dust, were washed. The meaning of 
John was, I am not even worthy to be the serj^ant of the Messiah, so 
exalted is his character. The apostle alludes to the office and minis- 
try of John to show that he fulfilled those prophecies referring to the 
forerunner of the Messiah, and thus established and confirmed the 
Messiahship of Christ. Isa. xl, 3 ; Mai. iv, 5. 

26. Children of the stock of Abraham] Descendants of Abraham, 
natural born Israelites. Whosoever among you feareth God] Prose- 
lytes. Verse 16. Is the word of this salvation] The message, the 
tidings of this salvation — that is, the doctrine of repentance and for- 
giveness through faith in the Eedeemer. 

27. Because they knew him not] In setting forth and proving his 
resurrection, the apostle must necessarily describe his death. This 
he does, speaking with all possible gentleness of the conduct of the 
Jews in his crucifixion, so as not to exasperate his brethren to whom 
he was speaking, attributing their conduct to ignorance and blind- 
ness. They did not know him as the Messiah. They did not recog- 
nize, or were not convinced by the miraculous tokens of his office 
and mission. They did not crucify him as the liedeemer of Israel, but 
as a supposed deceiver. Nor yet the voices of the jn-ophets] They did 
not understand the meaning of the prophecies read every sabbath in 
their hearing. They overlooked the true character of the Messiah 



NOTES ON THE ACTS. 



231 



are read every sabbath-day, tliey have fulfilled them in con- 
demning liim, 

28 And though they found no cause of death in him, yet de- 
sired they Pilate that he should be slain. 

29 And when they had fulfilled all that was written of him, 
they took hiin down from the tree, and laid him in a sepulchre. 

30 But God raised him from the dead: 

31 And he was seen many days of them which came up with 
him from Galilee to Jerusalem, who are his witnesses unto the 
people. 

32 And we declare nnto you glad tidings, how that the pro- 
mise which was made unto the fathers. 



and of his kingdom, expecting a temporal prince and a worldly 
kingdom. They have fidfilhd them in condemning A//n] Although con- 
tinually hearing these prophecies, still they had been so perversely 
blind, as that, by their rejection of Cln-ist, and by the death to which 
they subjected him, they unconsciously fulfilled the very words of 
their prophets. Psa. xxii, 16-18; Isa. liii, 3, 7-9; Dan. ix, 26. 

28. They found no cause of death in him] This was the testimony of 
the Roman governor after repeated examinations, and after listening 
to the clamorous accusations of the Jewish I'ulers. " After all their 
efforts ; after the treason of Judas ; after their employing false wit- 
nesses ; still no crime Avas laid to his charge. The Sanhedrim con- 
demned him for blasphemy ; and yet they knew that they could not 
substantiate this charge before Pilate, and they therefore endeavored 
to procure bis condemnation on the ground of sedition." Luke xxii, 
70, 71 ; xxiii, 1, 2. 

29. Hod fulfiUed all that was ivritten] That is, with reference to his 
death. They took him down from the tree] This does not mean that 
his persecutors and murderers also took him down ; for tliis was not 
the fact. Joseph of Arimathea, a disciple, begged his body of 
Pilate, and his request was granted. It is a general expression 
meaning simply, that he Avas taken down from the cross ; or they — the 
Jews — as Joseph and Nicodemus, who requested him, Avere Jews. 

31. He ivas seen many days] Por forty days, at different times and 
places, Avas Jesus manifested to his disciples. Of them which came up 
with him from Galilee] Of the apostles and disciples, Avho Avere espe- 
cially appointed to bear Avitness of his resurrection. (See Acts x, 
40, 41.) 

32. And loe] Paul and Barnabas. Declare unto you glad tidings] 
Especially joyful tidings to the Jews, that the long-promised Mes- 
siah had actually come. The promise wliich was made unto the fathers] 
Of a Messiah ; spread all over the Scriptures of the Old Testament 



232 



ISrOTES ON THE ACTS. 



33 God hath fulfilled the same unto us their children, in that 
he hath raised up Jesus again 5 as it is also written in the second 
Psalm, Thou art my Son, this day have I begotten thee. 

34 And as concerning that he raised him up from the dead, 
now no more to return to corruption, he said on this wise, I will 
give you the sure mercies of David. 

33. Hath Jill/Hied — in that he hath raised up Jesus again] That is, 
completed and confirmed all the other promises relating to the Mes- 
siah by this most convincing and crowning one. " Thou art my Son, 
this day have I begotten thee." Psa. ii, 7. Not that by raising up 
Jesus he was then begotten to the relation of Son, but by this resur- 
rection his Sonship was declared or confirmed, according to the pro- 
phetic pi'omise in the second Psalm. " It is true," says Mr. Wesley, 
" he was the Son of God from eternity. The meaning, therefore, is, 
I have this day declared thee to be my Son. As St. Paul, elsewhere, 
' Declared to be the Son of God with power, by the resurrection from 
the dead.' Rom. i, 4. And it is with peculiar propriety and beauty 
that God is said to ' have begotten him ' on the day when he raised 
him from the dead, as he seemed then to be born out of the earth 
anew." 

34. And as concerning] And in further proof of this — tliat is, the 
fulfillment of the promise and the consequent Messiahship of Christ. 
Now no more to return to corruption] This distinguished the resurrec- 
tion of Christ from all others. Lazarus had been raised, but was 
again liable to disease, death, and bodily corruption. The reasoning 
of the apostle here seems to be, that Christ is additionally proved to 
be the Messiah, in that his resurrection was final, and not temporary, 
according to what had been prophesied of him ; which prophecies 
the apostle now recites. On this wise] In this manner. / luill give 
you the sure mercies of David] I will give to you ; that is, to you Jews, 
the fulfillment of the merciful promises made to David. The 
apostle here quotes from Isa. Iv, 3, where the people are exhorted to 
obedience, with the assurance that the blessing promised to David 
shall be bestoAved upon them : " I will make an everlasting covenant 
with you, even the sure mercies of David." These promises re- 
ferred to the reign and blessings attending the kingdom of the 
Messiah — the promised Son and successor of David, whose kingdom 
should be perpetual. " The apostle argues that these merciful pro- 
mises have been proved to be sure and true by their fulfillment in the 
resurrection of Jesus; which resui-rection (so accomplished as that, 
agreeable to the prophecy at Psa. xvi, 10, his body did not experience 
that corruption which results from permanent death) proved him to 
be the Messiah promised to the fathers." — Bloomfield. 



NOTES ON THE ACTS. 



233 



35 Wherefore he saith also in another Psalm, Thou shalt not 
suffer thine Holy One to see corruption. 

36 For David, after he had served his own generation by the 
"will of God, fell on sleep, and was laid unto his fathers, and saw 
corruption : 

37 But he, whom God raised again, saw no corruption. 

38 Be it known unto you therefore, men and brethren, that 
through this man is preached unto you the forgiveness of sins : 

39 And by him all that believe are justified from all things, 
from which yo could not be justified by the law of Moses. 

35. I?i another Psalm] (See Psa. xvi, 10.) Peter made use of this 
passage for the same purpose, Avhen arguing before the Jews in Jeru- 
salem the Messiahship of Christ, alledging that in his resurrection 
this passage was fulfilled, and could have applied to no other. ( See 
Acts ii, 27, 31.) 

36. For David— fell on sleep] Here the apostle shows that the pro- 
mise could not have referred to David himself, as he did see corrup- 
tion^ but to his more glorious Son, after the flesh. The marginal 
reading of the sentence, after he had served his oivn generation by the will 
of God, is, after he had in his own age served (or obeyed) the ivill of God, 
which is probably the most correct. Fell on sleep] Died — sweetly and 
willingly, as one sleeps when wearied. Was laid unto his fathers] In 
the large, deep sepulchres hewed from the rock, where laid the bodies 
of his family which preceded him. Saw corruption] Decayed, as had 
all the dead before him. 

37. But he, wham God raised again] Jesus, the lineal descendant of 
David, according to the promise just quoted. Saiv no corruption] Did 
not experience the effects of this universal law ; his body not suffer- 
ing decay after death. (See Acts ii, 31, 34.) 

38. Be it knoivn unto you] The apostle now commences the appli- 
cation of his discourse, having proved that Jesus was the Messiah, 
as confirmed by the fulfillment of prophecy, he begins to present the 
spiritual benefits resulting from his coming, and offers him to them 
as the object of their faith and love. Through this man] By his in- 
strumentality : that is, through the sacrificial death of Jesus. The 
forgiveness of sins] In which is implied all the blessings of the gospel, 
the first of which must be the forgiveness of past transgressions in 
those who penitently believe in Him. 

39. And by him all that believe are justified from all things] Here the 
apostle Paul announces the blessed doctrine of justification by faith, 
which is the great theme of nearly all of his epistles All that be- 
lieve—fully relying upon him for forgiveness, and are penitent in 
view of their sins, are absolved from the penalty attached to their 



234 



NOTES ON THE ACTS. 



40 Beware tlierefore, lest that come upon you which is spoken 
of in the prophets : 

41 Behold, ye desplsers, and wonder, and perish : for I work 
a work in your days, a work which ye shall in nowise believe, 
though a man declare it unto you. 



disobedience — accounted before God as if they had not sinned, and 
through the ?a:n iiice of Christ, who honored thereby the broken law, 
we stand acquitted from the fearful consequences of sin, and uncon- 
demned before God, being justified in his divine mind from our past 
transgressions. As says the apostle, in Rom. v, 1 : " Therefore being 
justified hij faith, we have peace with God through our Lord Jesus 
Christ." From which ye could mt he justified htj the laio of Hoses'] The 
Mosaic system was cliiefly civil, and rehited principally to the order- 
ing of the life, and the management of the civil polity of the Jews; 
so far as it was spiritual, it referred symbolically to Christ and the 
new dispensation. The systems of sacrifices and ceremonies, in them- 
selves, were unavailing to purge the conscience from guilt, and even 
to forgive sin, as the apostle clearly shows, Heb. ix, 9-14; and be- 
sides, there were many crimes for which the Mosaic code had no 
pardon, and could offer no atonement. As Mr. Scott remarks : — 
" The only effect of the sacrifices and purgations of the Mosaic law 
was admission into the congregation again, whence the breach of 
some positive cei'emony had excluded a man : and some offenses 
punishable with death admitted no sacrifice at all. Whereas, this 
atonement of Christ reaches to the perfect and eternal forgiveness 
of every kind and degree of transgression in them that sincerely be- 
lieve and obey him." 

40. Beware therefore] Having offered the encouraging promises of 
the gospel to those who were willing to believe in Jesus as the Mes- 
siah, he adds the succeeding prophetic Avarning against the obstinate 
and unbelieving. In the prophets] In the book of the prophets ; the 
twelve minor prophets, from Hosea to Malaclii, forming but one 
hook in the Jewish canon. The particular passage cited by the 
apostle is found in Hab. i, 5 ; its sense is given, although it is not 
quoted verbatim. 

41. Behold, ye despiseys] The solemn address of the prophet, when 
first spoken, refeired to those who disbelieved the divine threatening, 
that God would deliver them into the hands of the Chaldeans. It 
was, however, peculiarly applicable to those who should reject Christ, 
and lay themselves liable to the dreadful consequences that must 
follow. And perish] Doddridge and others render this, " and disap- 
pear;^^ as those that shall perish at once, and vanish, as it were, out 



NOTES ON THE ACTS. 



235 



42 And when the Jews were gone out of the synagogue, the 
Gentiles besought that these words might be preached to them 
the next sabbath. 

43 Now, Avhen the congregation was broken up, many of the 
Jews and rehgious proseJytes followed Paul and Barnabas ; who, 
speaking to them, persuaded them to continue in the grace 
of God. 

44 And the next sabbath-day came almost the whole city to- 
gether to hear the v/ord of God. 

45 But when the Jews saw the multitudes, they were filled 
with envy, and spake against those things which were spoken 
by Paul, contradicting and blaspheming. 

of sight. Bloomfield renders \X, ''^ and he excee.dlnghj amazed'''' at the 
impending judgments of God. Work a ivorh\ Peiforni a work of 
retribution, referring to the terrible judgments God will bring npon 
those wlio despise the gospel. Ye shall in nmcise believe] Which you 
will not believe." So fearful were these judgments to be that they 
would not believe them if told beforehand — a figurative expression, 
showing tlie awful character of the ]Hmishmcnt to be visited npon 
the despisers. This language was applicable to the terrible temporal 
calamities that befell the Jewish nation soon after this, and to the 
more awful doom of finally impenitent Jews and Gentiles in an- 
other world. 

42. And ivhen the Jews were gone out of the st/nacfogue] A different 
version of this verse, found in the best copies of the New Testament, 
gives to it the following, and probably the true reading : " And when 
they, that is, the apostles, were going out of the synagogue of the 
Jews, the Gentiles (that is, the Gentile proselytes) besought," &c. 
2V?«i these words might be preached to them] These doctrines. They 
desired further explanations and instructions concerning the gospel 
of Christ which had been preached by the apostles. The next sab- 
hath] That is, the next seventh day, answering to our Saturday, that 
being the Jewish sabbath. 

43. Now, ii/hen the congregation tvas hroJcen itp] As they dispersed to 
their homes, the services having closed before. Verse 42. Persuaded 
them to contimte in the grace of God] In the gospel of Christ, Avhich, it 
seems, some had embraced during the discourse — this is called the 
grace of God, because, in the gospel, grace is eminently seen in its 
origin, in its operation, and in its heavenly reward. (See Acts xir, 
3; XX, 24: Rom. v, 2 ; Gab v, 4 ; Col. i, 6; Hcb. xii, 15.) 

44. Almost the ivhole city together] Gentiles as well as Jews ; a great 
multitude, attracted by the reports of the apostle's discourse. 

45. Filled with envy] At the success of the apostles in securing the 



236 



NOTES ON THE ACTS. 



46 Then Paul and Barnabas waxed bold, and said, It was 

necessary that the word of God should first have been spoken 
to you : but seeing ye put it from you, and judge yourselves 
unworthy of everlasting life, lo, we turn to the Gentiles : 

47 For so hath the Lord commanded us, saying, I have set 
thee to be a light of the Gentiles, that thou shouldest be for sal- 
vation unto the ends of the earth. 

48 And when the Gentiles heard this, they were glad, and 
glorified the word of the Lord : and as many as were ordained 
to eternal life believed. 



attention of the multitudes, and in obtaining so many disciples fi'om 
among them. Blaspheming] " Reviling ;" denying what they said, 
and adding insult to their injury by slandering the apostles. 

46. Waxed bold] Speaking boldly." Increased in Christian bold- 
ness, as the persecution they began to experience called for firmness. 
As their day, so was their strength. It ivas necessai-y] It was in ac- 
cordance with the instructions of Christ. Verse 26 ; Acts iii, 26; 
Matt. X, 6, &c. This great favor having been bestowed upon them 
for " their fathers' sakes,'" that the Saviour should arise in their na- 
tion, and the gospel be first offered for their faith, a peculiar obliga- 
tion rested upon them, and a severe penalty must follow their neglect. 
Ye put it from you] Reject it. Judge yourselves] Disceni, discover, 
make known. Umcorthj of everlasting lift] By your opposition and re- 
viling, you act as if you were unworthy of eternal life ; you do, in fact, 
judge and condemn yourselves, or show youi-selves to be unworthy 
of that eternal life which only can be obtained by faith in the de- 
spised Jesus. Zo, we turn to the Gentiles] Not from the Jews every- 
where, because he afterward preaches to them in other places, in 
every Jewish synagogue, (Acts xvii, 2,) but from the Jews of An- 
tioch. lie had given them the first opportunity, preached the good 
news of the gospel first in their synagogue ; but as they had gene- 
rally rejected and reviled it. he now turns from them to the Gentile 
inhabitants of Antioch. 

47. For so hath the Lord commanded] (See Isa. xlix, 6.) The 
apostle here shows from a Scripture prediction the propriety of his 
offering the gospel to the Gentiles. In the chapter from which tlie 
quotation is taken, the character and office of the Messiah are pre- 
sented ; and, in this verse, the extent of his commission — to be not 
only the Redeemer of Israel, but a "light to the Gentiles, and for 
salvation unto the ends of the earth." 

48. They were glad] " Rejoiced greatly " to hear that to the Gentiles, 
as well as to the Jews, this great salvation was to be oftered. Glori- 
Jied tJte word of t/ie Lord] Saw its excellence, and spoke in its praise ; 



NOTES ON THE ACTS. 



237 



49 And the word of the Lord was published throughout all the 
region. 

50 But the Jews stirred up the devout and honorable women, 
and the chief men of the city, and raised persecution against 
Paul and Barnabas, and expelled them out of their coasts.' 



expressed aloud their admiration of its universal benevolence, " as 
worthy of the impartiality of the God of the whole universe." And 
as many as were ordained to eternal life] The original word, translated 
ordained, signifies disposed or prepared, determined, resolved. There is 
nothing in this passage relating to an absolute decree, or any pre- 
destination to salvation, irrespective of the voluntary consent of the 
subjects, but reference is had entirely to such a disposition of heart 
as fitted one for the attainment of eternal life. " Such as were so 
disposed and prepared, believed through divine grace, and embraced 
the gospel, in opposition to those who, by rejecting the gospel, 
'judged themselves unworthy of everlasting life.'" Upon this pas- 
sage Mr. AVesley makes the following comment: — " St. Lnke does 
not say ' foreordained.' He is not speaking of what Avas done from 
eternity, but what was done through the preaching of the gospel. 
He is describing that ordination, and that only, which was at the 
very time of hearing it. During this sermon those believed, says the 
apostle, to whom God then gave power to believe. It is as if he had 
said, They believed, ' Avhose hearts the Lord opened ;' as he expresses 
it in a clearly parallel place, speaking of the same kind of ordina- 
tion. Acts xvi, 14, &c. It is observable, the original word is not 
once used in Scripture to express eternal predestination of any kind. 
The sum is, All those, and those only, who were now ordained, now 
believed. Not that God rejected the rest : it was his will that they 
also should be saved ; but they thrust salvation from them. Nor 
were they who then believed constrained to believe. But grace Avas 
there first copiously ofi'ered them. And they did not thrust it away, 
so that a great multitude even of the Gentiles were converted. In a 
word, the expression properly implies a present operation of divine 
grace working faith in the hearers." 

49. The word of the Lord] The gospel. Throughout all the region] 
The country around Antioch. 

.50. The devout and honorable ivomen] Gentile ladies of high rank, 
united to husbands who had influence in the city, and who had been 
converted to Judaism, and were even now considered devout, ac- 
cording to the Jewish estimation, for their faithful attention to the 
ceremonies of their law. Chief men of the citi/] The magistrates of 
the city. They may have represented the apostles to them as se- 



238 NOTES ON THE ACTS. 

51 But they shook off the dust of their feet against them, and 
came unto Iconium. 

52 And the disciples were filled -with joy and with the Holy 
Ghost. 



ditious men, and setters forth of new religions, opposed to the tran- 
quillity and safety of the city, and to their heathen worship. Expelled 
them ovtt of theh' coasts] Probably not using force, but ordering them, 
to leave the limits of their territories; to which command the 
apostles, not resisting the arm of the law, submit, and leave. 

51. But they shook off the dust of their feet against t}ieni\ Eor thus our 
Saviour had commanded them to do, as they departed from any house 
or city that did not i-eceive them, (Matt, x, 44,) as a testimony against 
them of their having been offered Christ and rejecting him as their 
Saviour. " The act of shaking off the dust of their feet showed very 
significantly their abhorrence of the guilt which was involved in 
rejecting the gospel. It showed that they dreaded to have any part 
or lot with a people that arrayed themselves so strenuously against 
God. And as they acted not in their private capacity, but as am- 
bassadors and ministers of God, they thus gave warning of the re- 
jection from God which awaited opposers, if they continued to de- 
spise the gospel." — Ripley. Came into Iconium] A populous city, 
east of Antioch, in the pi-ovince of Lyconia. 

52. And the disciples icere Jilled witli joij] They were filled with spi- 
ritual joy — the natural effect of the religion they had lately embraced. 
Though their beloved teachers Avere drawn away, and they them- 
selves probably persecuted, still, in the midst of all aflGlictions, they 
were filed with unspeakable and unalloyed joy. And ivith the Holy 
Ghost] They were richly endowed with the gifts and graces of the 
Holy Spirit, in his office as sanctifier, refei-ence, probably, not being 
had here to the power of working miracles, as there is no mention 
of the bestowment of this upon them through the instrumentality of 
the apostles. 



NOTES ON THE ACTS. 



239 



CHAPTER XIV. 

1. Paul and Barnabas driven by persecution from Iconium. 8. Paul heals 
the cripple at Lystra ; he and Barnabas worshiped as gods. 19. Paul stoned. 
21. Tliey pass through llie different churches confirming the disciples. 26. Re- 
turn to Antioch, and report success. 

AND it came to pass in Iconium, that they went both together 
into the synagogue of the Jews, and so spake, that a great 
multitude, both of the Jews, and also of the Greeks, believed. 

2 But the unbelieving Jews stirred up the Gentiles, and made 
their minds evil-affected against the brethren. 

3 Long time therefore abode they speaking boldly in the Lord, 
which gave testimony unto the word of his grace, and granted 
signs and wonders to be done by their hands. 

4 But the multitude of the city was divided : and part held 
with the Jews, and part with the apostles. 

1. So spakfl So conclusively, so powerfully, and with so much of 
the influence of the Holy Ghost. 0/ the Greeks] Probably prose- 
lytes who spoke the Greek language ; although some suppose them 
to have been Gentiles drawn to the Jewish synagogue by the fame 
of the apostles. 

2. But the unbelieving Jews] Those who refused to acknowledge 
Jesus as their Messiah, and rejected the doctrines of the apostles. 
Stirred up the Gentiles] Instigated, set on the heathens, against the 
brethren — Paul and Barnabas — and tliose who had embraced Christ. 
Eoil-affected] Imbittered, prejudiced against. 

3. Long time therefore abode they] In order to build up an(^confirm 
the faith of the numerous converts, and to overcome the opposition 
and prejudice against them, by their humble, pious lives, and public 
instructions. Speaking boldly in the Lord] These words may either 
mean that they boldly preached Jesus, that is, his doctrines and re- 
ligion, or, as many commentators render them, " speaking freely in 
reliance upon the Lord." Gave testimony] That is, the Lord gave 
assurance or evidence of the truth of their doctrine by giving them 
power to work miracles. Word of his grace] The gospel. Granted 
signs and tvonders] Miracles ; which were signs of the presence and 
power of God, and wonderful for their extraordinary character. 

4. Was divided] Held different opinions of the doctrines of the 
apostles — the one party approving, the other rejecting. Part held 
with the Jews] Joined with them in their enmity against the brethren, 
as apostates from their religion. Part with the apostles] Espoused 
their cause, probably from sympathy. 



240 



NOTES O^r THE ACTS. 



5 And when there was an assault made both of the Gentiles, 
and also of the Jews, with their rulers, to use them despitefully, 
and to stone them, 

6 They were ware of zY, and fled unto Lystra and Derbe, 
cities of Lycaonia, and unto the region that lieth round 
about : 

7 And there they preached the gospel. 

8 And there sat a certain man at Lystra, impotent in his 
feet, being a cripple from his mother's womb, who never had 
walked. 

9 The same heard Paul speak : who steadfastly beholding him, 
and perceiving that he had faith to be healed, 

5. When there was an assauU made] When there was a fall purpose, 
a set design, to rnake an attack upon them, for they did not wait for 
its execution. To use them despiteful I y] With violence and abuse. 
To stone them] As blasphemers against the law. Deut. xiii, 6. So 
they stoned Stephen, as speaking " blasphemous words against the 
law and the temple," Acts vi, 13 ; and so also they attempted to stone 
Christ for supposed blasphemy. John x, 33. 

6. I'hey were ware of it] By some means the plot came to their 
knowledge. The original rather means, " Having taken considera- 
tion respecting the matter, what was best to be done." Lystra and 
Derbe, cities of Lycaonia] Lycaonia was another province of Asia 
Minor, adjoining Pisidia on the north-east. These two cities were in 
a southerly direction from Iconium. 

8. ImjMent in his feet] Havhig no strength in- his feet, they being 
entirely incapable of bearing the weight of his body. He sat, em- 
phaticalljr expressing his helplessness, not having the power of 
walking. A cripple from his mothei''s woinb] His weakness was not a 
late or sudden affection, but had been of long continuance, even from 
his birth, so that he had never been able to walk ; thus making him 
a most suitable subject for the display of divine power in his cure. 
The derivation of the word cripple, Mr. Bloomfield remarks, is sug- 
gested by the old spelling of the word creeple, one who can only creep, 
and not walk upright. 

9. Perceiving that he had faith to be healed] Seeing manifested in his 
countenance, as he gazed upon him, that look of confidence in his 
truth, and power to do him good, that fitted him to become a subject 
of miraculous energy ; or the divine power now bestowed upon him, 
enabled him to discern this state of heart in the impotent man. This 
cripple may have heard of the miracles performed by the apostles in 
Iconium, and on this account had great faith in their ability to 
cure him. 



NOTES ON THE ACTS. 



241 



10 Said with a loud voice, Stand upright on thy feet. And 
he leaped and walked. 

1 1 And when the people saw what Paul had done, they lifted 
up their voices, saying in the speech of Lycaonia, The gods are 
come down to us in the likeness of men. 

1 2 And they called Barnabas, Jupiter ; and Paul, Mercurius, 
because he was the chief speaker. 

10. Stand upright] The more evidently to exhibit the miraculous 
power. He leaped and nxilked] Placing the miracle beyond a doubt 
of its reality, and expressing the most natural course of one for the 
first time able to use his feet. (See Acts iii, 6, 7.) 

11. In the speech of Lycaonia] What this was, cannot be certainly 
known. The original language of these provinces was Syriac ; but 
having been conquered by the Greeks, the latter language gained 
the ascendency. The present dialect probably was a mixture of 
corrupt Greek and Syiiac. " St. Paul evidently did not understand 
what was spoken, otherwise he would have prevented the preparation 
for sacrifice." — Bloomfield. The gods are come down to us in the 
likeness of men] Heathen mythology is full of traditions of their 
divinities, whom they supposed to superintend human aff'airs, visit- 
ing the earth, especially cities consecrated to their honor, in human 
shape. And, witnessing this astonishing and merciful miracle, ex- 
hibiting evidently superhuman power, they immediately concluded 
that their city was honored with the presence of tlieir gods incarnate. 

12. They called Barnabas., Jupiter ; and Paul^ Mercurius] "Mercury 
was esteemed the god of letters and eloquence, and Avas usually re- 
presented as an active young man : having, therefore, determined to 
consider that Paul and Barnabas were gods, it was natiiral enough 
tliat they should regard Paul, he being the younger, and more elo- 
quent of the two, as Mercury. The appearance of Barnabas may 
l)robably, in like manner, have reminded the Lystrians of the appear- 
ance in which Jupiter was represented to them by painters and 
sculptors. This was a venerable, full-bearded personage, in the 
advanced prime of life, of grave countenance, and majestic presence 
— not looking as one prone to speak, but as one whose mind was 
deeply concentrated on thoughts and purposes within; and yet not 
so deeply as to be entirely unobservant of the outer world and its 
concerns." — Pic. Bible. Jupiter was the chief of the heathen gods, 
and was usually represented as attended by Mercury, Avho was his 
messenger. There appears to have been a temple of Jupiter in 
Lystra. Mi-. Harrington remarks : — " The persuasion of their being 
Jupiter and Mercmy might gain the more easily upon the minds of 
the Lycaonians on account of the well-known fable of Jupiter and 

H 



242 



NOTES ON THE ACTS. 



13 Then the priest of Jupiter, which was before their city, 
brought oxen and garlands unto the gates, and would have 
done sacrifice with the people. 

14 Which when the apostles, Barnabas and Paul, heard o/, 
they rent their clothes, and ran in among the people, crying out, 

15 And saj-ing, Sirs, why do ye these things? AVe also are . 
men of like passions with you, and preach unto you, that ye 
should turn from these vanities unto the living God, which 

Mercury, who were said to have descended from heaven in human 
shape, and to have been entertained by Lycaon, from whom the 
Lycaonians received their name." 

13. Then the priest of Jupiter] The chief of the priests : " the 
chief priest of the temple of Jupiter." The name of the deity is 
here used for his temple. Which ivas before their city] It was cus- 
tomary among the ancients to erect a temple to the tutelary or 
guardian di-vinity of their cides, near thek walls. In fi-ont of Lystra 
there was a temple to Jupiter, who was considered the especial pro- 
tector of their city. Brought oxen and garlands unto the gates] Brought 
chaplets of flowers to place around the horns of the victim, according 
to their idolatrous custom, -^'hen an animal was offered in sacrifice. 
It is not certain whether these sacrifices were brought to the gates 
of the city, or to the portals of the temple, or to the doors of the 
house where the apostles were at this time. And vx)uM have done 
sacrifice icith the people] Joining with the people in their belief in the 
presence of deities, he would have offered the same sacrifices and 
prayers to them that he offered to Jupiter. 

14. They rent their clothes] Significant of their surprise and utter 
abhoiTence of this act. By this expressive symbol, the Jews exhi- 
bited their grief at the death of friends, or in a public calamity. 
They were also accustomed to rend their garments when they heard 
blasphemy, or witnessed any great transgression of their law, ex- 
pressing at once their grief and abhorrence. Matt, xxvi, 65 ; Gen. 
xxxvii, 29, 34; xliv, 13 ; Josh. vii. 6. 

15. We also are men of like passions luith you] As if he had said, We 
are men only, not gods ; die Greek term denoting the being subject 
to those infirmities natural to mortality — ^passions, affections, wants, 
weakness, diseases, death. We are frail mortals hke yourselves, far 
from being gods. Ye should turn from these vanities] These vain cere- 
monies, or the worship of these vain idol gods. By this term, as 
expressive of their utter inability to help their worshipers, the folly 
of their ceremonies, and the irrational character of all idolatries, 
heathen gods and idol worship are known in the Old Testament. Isa. 
xlv, 9 ; Jer. xiv, 22 ; 1 Cor. viii, 4. Unto the living God] As distin- 



NOTES ON THE ACTS. 



243 



made heaven, and earth, and the sea, and all things that are 
therein : 

16 Who in times past suffered all nations to walk in their own 
ways. 

1 7 Nevertheless he left not himself without witness, in that he 
did good, and gave us rain from heaven, and fruitful seasons, 
filling our hearts with food and gladness. 

18 And with these sayings scarce restrained they the people, 
that they had not done sacrifice unto them. 

guished from these dead idols. Which made heaven and earth] The 
apostle, as ever, seizes this happy opportunity of preaching the true 
God, while he forbade their idol worship to himself and Barnabas. 
Probably for the first time, in reference to many of them, this great 
fact was announced. Many idolatrous Gentiles, it may be, for the 
first time heard this great truth, and learned the origin of the uni- 
verse, concerning which the best-educated heathens had but the most 
vague and idle notions. 

16. Who — suffered all nations to icalk in their own ways] That is, 
the Gentile nations; for the Jews were an exception. God is said 
to have suffered them to do thus, not that he gave them no light or 
direction, so that they might discover a better way ; for we learn that 
even among them " he left not himself without a witness," so as to 
take away every excuse for not worshiping him as God ; nor that he 
suffered them to go on in sin with impunity : but on account of their 
willful wickedness, he left them, in his infinite wisdom, to their own 
voluntarily perverted reasons — not having raised up for them a 
prophet or rehgious instmctor, or sent to them a written reve- 
lation. 

1 7. Nevertheless he left not himself without witness] Although he had 
not given a written revelation, still he had given continual exhi- 
bitions of his presence, power, and providence 5 so that the heathen 
themselves had always been conscious of a higher power, although, 
in their sinful folly, their minds had become darkened as to the true 
God. The goodness of God as exhibited in all his works and pro- 
vidences, the gracious and plentiful seasons, were all calculated to 
reveal his character, and call forth the warmest sentiments of grati- 
tude toward him, and in not yielding this to him — all that he re- 
quired of them — he left them without excuse. Filling our hearts with 
food and gladness] That is, satisfying our bodies with food, and filling 
our hearts with gladness. Dr. Hales remarks, that " the apostle leaves 
tJtem to draw the conclusion from these premises, that it would be the 
height of ingratitude (and impiety) to transfer to the creature the 
worship due only to the Creator." 



244 



NOTES ON THE ACTS. 



19 And there came thither certain Jews from Antioch and 
Iconium, who persuaded the people, and having stoned Paul, 
drew Mm out of the city, supposing he had been dead. 

20 Howbeit, as the disciples stood round about him, he rose 
up, and came into the city : and the next day he departed with 
Barnabas to Derbe. 

21 And when they had preached the gospel to that city, and 
had taught many, they returned again to Lystra, and to Iconium, 
and to Antioch, 

19. Jews from Antioch] Antioch in Pisidia, where a persecution 
had been excited against Paul, and from Avhence he had been for- 
cibly driven. Not satisfied with their previous cruelties, they now 
folloAv him to Lystra. Acts xiii, 14, 50, 51. "Men will often travel 
further to do evil than they will to do good ; and many men show 
more zeal in opposing the gospel than professed Christians do in 
advancing it." Iconium] (See Acts xiii, 51.) Who persuaded the 
people] That they were enemies to their gods, and seeking to over- 
throw their worship, and introduce another religion, and, therefore, 
should be put to death. Having stoned Paid] Wliom just now they 
had worshiped as a god. Wliat a striking exhibition of the fickle- 
ness of human popularity^ 

• To this stoning Paul refers when alluding to his sufferings for the 
sake of Christ and the gospel. 2 Cor. xi, 25. The verse may either 
mean that these Jews persuaded the multitude to permit them to 
stone Paul, or to stone him themselves. Drew him out of the citi/] 
With such insults the dead bodies of malefactors Avere treated ; they 
being dragged by the heels out of the city gate, (according to the 
law which enjoined their removal;) and, if not inten-ed, were cast 
forth as food for the dogs and birds of prey. Supposing he had been 
dead] Not that Paul feigned death, as some have idly sunnised, or 
that he actually died, and was miraculously restored to life, but he 
was at the point of death, had swooned away, and was entirely sense- 
less. Paul, as the chief speaker, seems to have been the principal 
object of persecution. 

20. Stood round about him] Anxiously watching the result, fearing 
the worst, and probably earnestly praying for his recovery. He rose 
up] It would seem that miraculous aid must have been given the 
apostle, or he would not so soon have recovered from the effect of 
his stoning, and been able the next day to return to Derbe. 

21. Had taught ma7iy] Literally, "made many disciples." This 
city was the most distant place which they had visited in their tour ; 
and now they commence their return, visiting the churches they had 
formed, comforting and strengthening them. 



NOTES ON THE ACTS. 



245 



22 Confirming the souls of the disciples, and exhorting them 
to continue in the faith, and that we must through much tribu- 
lation enter into the kingdom of God. 

23 And when they had ordained them elders in every church, 



22. Confirming tJie souls of the disciples] Strengthening and esta- 
blishing them in the tiniths of the gospel. There is evidently no 
allusion here to the episcopal rite of confirmation, by which peni- 
tents are admitted to the full privileges of the chm-ch, no ceremony 
being performed* but the souls of these young converts were en- 
couraged by the " hopes set before them " to endure the great fight 
of affliction and persecution to which they were now exposed. Ex- 
horting] Presenting and urging motives. And that ive must through 
much tribulation] That is, this was one topic of the apostles' exhorta- 
tion — that, in the economy of grace, tribulation and persecution were 
to be made instruments for sanctifying and preparing them for the 
kingdom of heaven. Thus our Saviour taught: "If any man will 
come after me, let him deny himself, and take up his cross, and 
follow me. For whosoever will save his life, shall lose it; and who- 
soever will lose bis life for my sake, shall find it." Matt, xvi, 24, 25. 

" The persecutions and various troubles to which pious persons are 
at any time subjected in this life, are designed, in the providence of 
God, to test their faith, to confirm their patience and love, to with- 
draw their affections from the world, and excite their aspirations for 
that holy state of bliss where the righteous will be for ever with the 
Lord. Troubles are an almost essential part of the Lord's dis- 
cipline in training up his children on earth for heaven." ( See Heb. 
xii, 5, 6.) 

23. And when they had ordained them elders in every church] Erom 
among these converts, the most suitable persons, as to age and 
ability, were selected to be ministers and pastors, very probably at 
first exercising their trades and professions in connection with their 
spiritual labors. These were solemnly set apart by the apostles to 
be presbyters or elders ; here equivalent, perhaps, to the general term 
officers. The word rendered ordained, signifies to appoint or constitute. 
The original term expresses usually the act of raising the hand by 
way of approving a person or resolution in a public assembly, or the 
act of placing the hands upon the head of a person set apart for the 
ministerial office. Both of these acts may have been performed at 
the ordination of these eldei-s ; the choice of the apostles may have 
been approved by the congregation, by the raising of their hands, 
and the hands of Paul and Barnabas were laid upon their heads, 
accompanied with prayer and fasting when they constituted them to 



246 NOTES ON THE ACTS. 

and had prajed with fasting, they commended them to the Lord, 
on whom they believed. 

24 And after they had passed throughout Pisidia, they came 
to Pamphylia. 

25 And when they had preached the word in Perga, they went 
down into Attaha : 

26 And thence sailed to Antioch, from whence they had been 
recommended to the grace of God, for the work which they 
fulfilled. 

27 And when they were come, and had gathered the church 

be presbyters, spiritual pastors of the churches. The appointment 
of ojQScers in the churches was made a matter of solemn moment by 
the apostles. They spent a season in earnest prayer for the blessing 
of God upon them, accompanying the whole with devotional fasting. 
Commended them to the Ix)rd\ Committed them into the Saviour's 
hands, whose ministers they were, and there left them. How blessed 
thus to place our friends in the arms of Christ, when, in his provi- 
dence, we are called to leave them for a time I 

24. Passed through Pisidia] On their way back to Syria and Judea. 

25. Went down into Attalia] This town was a seaport in Pamphylia, 
not far west from Perga. 

26. And thence sailed to Antioch] Antioch in Syria, from whence 
they had set out on their itinerancy. Probably coming by ship from 
Attalia to Seleucia, (Acts xiii, 4,) on the coast of Syria, and then 
crossing the country to Antioch. From whence they had been recom- 
mended] In Antioch, as we have seen, (Acts xiii, 1, 2,) they had been 
set apart by a special call of the Holy Ghost to preach the gospel to 
the Jews and heathen in Asia Minor, and had been commended to 
the protection and blessing of God, while engaged in their laborious 
and exposed calling. Which they fuJJilled] God had been with them, 
and, in the face of a thousand obstacles and imminent dangers, they 
had now accomplished it. 

27. And when they were come^ &c.] This was the first foreign mis- 
sion under the Christian dispensation. The apostles had been sent 
out by the church in Antioch, accompanied with their sincere pray- 
ers ; and now all are interested iipon their retm-n to listen to the 
report of their successes, and are therefore called together by the 
apostles. They rehearsed] Eelated. AU that God had done tvith thcyn] 
Making them the honored instruments. They take none of the 
glory of their success to themselves; God had accomplished it all. 
Hoio he had opened the door of faith unto the Gentiles] That is, given 
the Gentiles an opportunity of believing in the gospel, opening the 
way by his own divine providence. 



NOTES ON THE ACTS. 



247 



together, they rehearsed all that God had done with them, and 
how he had opened the door of faith unto the Gentiles. 
28 And there they abode long time with the disciples. 

28. And there they abode long time with the disciples] How long they 
remained in Antioch is not certainly known. If, as is generally be- 
lieved, the tour just described took place about A, D. 45, or 46, and 
the council held at Jerusalem, recorded in the next chapter, occurred 
in A. D. 51 or 53, then an interval of from five to eight years inter- 
vened, concerning which the sacred historian is silent. It is certain, 
however, that Paul made several journeys of which we have no 
record in the New Testament; possibly some of these journeys 
occurred at this time. It is very probable that all this time Paul 
and Baruabas were engaged in extending the work of God in the 
surrounding provinces. Thus Paul tells us that he preached the 
gospel as far as Illyria, on the Adriatic Gulf Rom. xv, 19. " Many 
of the tribulations and perils through w^hich the apostle Paul passed, 
are not mentioned by St. Luke, particularly those of which he him- 
self speaks. 2 Cor. xi, 23-27. He had been five times scourged by 
the Jews; thrice beaten by the Romans; thrice shipvvrecked ; a 
whole night and a day in the deep, probably saving his life upon a 
plank; besides frequent journeyings, and perils from his country- 
men, from the heathen, from robbers in the city, in the wilderness, 
in the sea, among false brethren, &c. Of none of these have we any 
circumstantial account. Probably most of these happened in the 
Jive years which elapsed between the apostles' return to Antioch, and 
the council of Jerusalem,"— Clarke. 



CHAPTER XV. 

1. Judaizing teachers from Jerusalem sow dissensions in the church concern- 
ing- circumcision. 2. Paul and Barnabas are sent to Jerusalem, and place the 
matter before tlie apostles and elders. C. A council is called. 22. The decision 
sent by letters to the churches. 36. Strife between Paul and Barnabas. 

AND certain men which came down from Judea, taught the 
brethren, and said, Except ye be circumcised after the 
manner of Moses, ye cannot be saved. 

1. And certain men] The majority of the Jewish converts, perhaps, 
still believed that the gospel had not superseded the Mosaic law, and 
that all the heathen must become Jews — become circumcised, which 
was the prime distinctive rite in the Mosaic ritual — before they could 
become Christians, and that, in connection with the gospel, the cere- 



248 



NOTES ON THE ACTS. 



2 When therefore Paul and Barnabas had no small dissension 
and disputation with them, they determined that Paul and Bar- 
nabas, and certain other of them, should go up to Jerusalem unto 
the apostles and elders about this question. 

3 And being brought on their way by the church, they passed 
through Phenice and Samaria, declaring the conversion of the 
Gentiles : and they caused great joy unto all the brethren. 

monial requirements of the law were to be attended to. In Antioch, 
the church was composed of both Jcavs and Gentiles, and this ques- 
tion early became a source of unhappy dissension. It appears, also, 
that certain persons, who were also Pharisees, upon their own respon- 
sibility, came down from Jerusalem, where the church was wholly 
composed of Jews, and where they clung with the most tenacity to 
their national prejudices, and instigated the Jewish portion of the 
Antiochan church against the Gentile, involving them in a contro- 
versy upon this subject. Taught the brethren] The brethren in An- 
tioch — the converted Gentiles. After the manner of Moses] Accoi'ding 
to the institution of Moses. Circumcision being the most important, 
and the initiatory rite, is put for the whole ceremonial law of Moses. 
Ye cannot be saved] Thus making the gospel utterly powerless as the 
only means of salvation. 

2. No small dissension and disputation ivith them] The minds of the 
apostles were united and clear on this subject. They at once re- 
sisted these intermeddling Jews ; disputed their doctrines, and held 
not a few discussions with them. The term dissension here denotes a 
warm, a zealous discussion and controversy, not implying any impro- 
per heat or temper on the part of the apostles. They detei'mined] All 
appear to have united in this determination. Should go up to Jerusalem 
unto the apostles and dders] For at Jerusalem the church had been first 
formed ; here were the majority of the apostles and the elders, the older 
and most experienced disciples, who had been in the church from the 
beginning — to these the question is now to be committed ; the apostles 
being inspired men, and the representatives of Christ upon the earth, it 
was but right that their decision should be obtained. And by gaining 
their opinion, the question would not only be settled for Antioch, 
but throughout all the churches of the Gentiles. 

3. A7id being brought on their way by the church] That is, a portion 
of the church, as was usual, went, out of respect, a part of the way 
with them — " being sent forward, or accompanied on their way, by 
the representatives of the church." It may also mean, that the church 
provided them with the necessary means for prosecuting this journey. 
Passed through Phenice] Traveled down the Phcnician coast, forming 
the north-west boundary of Palestine ; of which province Tyre and 



NOTES ON THE ACTS. 



249 



4 And wlien tiiey were come to Jerusalem, they were received 
of the cliurch, and of the apostles and elders, and they declared 
all things that God had done with them. 

5 But there rose up certain of the sect of the Pharisees, which 
believed, saying. That it was needful to circumcise them, and 
to command them to keep the law of Moses. 



Sidon were the principal cities. Samaria] The central division of 
the Holy Land ; they would cross from the Phenician coast through 
Samaria in their direct route from Antioch to Jerusalem. Declaring 
the conversion of the Gentiles] Over all tliese countries Christianity had 
spread; and these faithful men of God, knowing the comfort and 
inspiration that such intelligence must impart to them, spread the 
glad tidings of the Avork of God in the upper provinces as they go, 
relating what God had wrought among the Gentiles. Caused great 
joy] As this exceeded the first expectations of Jewish believers, that 
the Gentiles also should be called to this great salvation ; they rejoiced 
in the triumphs of their Master, and in the benefits that must accrue 
to the happy souls that had believed. The true Christian always 
rejoices in a revival of religion wherever it may take place, because 
precious souls arc saved, and Jesus honored. 

4. They were received of the church, &c.] This was probably a private 
meeting, collected together to receive them, and not the public 
assembly soon after called to discuss the important question of their 
mission. This was designed to be of a more social character, to re- 
ceive intelligence of the spread of the work under the labors of Paul 
and Barnabas, and for ofitring them fraternal greetings and religious 
exercises. " It is pleasing to notice here the mention of the church, 
as well as of its officers and of the apostles. All felt an interest in 
the prosperity of the Christian cause, and were united, as in a com- 
mon concern. A good pattern for Christians in every age. Between 
the officers and the body of the church, heartfelt union and mutual 
interest ought ever to be cherished." 

5. But there rose up certain^ &c.] In relating the success of the gospel 
in the different cities where they had preached, and the peculiar ob- 
stacles they had met, they could not well avoid alluding to the dis- 
sensions caused by the question of circumcision in churches composed 
of both Jewish and Gentile converts. Immediately upon the intro- 
duction of the topic, certain of the church, who belonged to the sect 
of the Pharisees, and were educated to be peculiarly superstitious in 
their attention to the ceremonial law, and who had not yet so far 
learned of Christ, that this laAV was done away, being fulfilled by his 
death; "started up," as the original forcibly expresses it, and as- 



250 



NOTES ON THE ACTS. 



6 And the apostles and elders came together for to consider 
of this matter. 

7 And when there had been mnch disputing, Peter rose up 
and said unto them, Men and brethren, ye know how that a 
good while ago, God made choice among us, that the Gentiles, 
by my mouth, should hear the word of the gospel, and believe. 

serted their confident opinion that Gentile Christians should he cir- 
cumcised. Which believed] Maintained, taught. 

6. And the apostles and elders came together] The public assembly, 
where the multitude werg gathered together, was no place to discuss 
calmly, and with proper deliberation, so weighty a question ; so the 
apostles do not enter into the argument, but seem to listen in silence 
to the hasty judgment of the Pharisees. The apostles and presby- 
ters of the church into whose hands the Lord had committed his 
gospel, and who were responsible to him for its purity, and whose 
decisions would be final, not only for Jerusalem, but also for the 
whole company of disciples everywhere, are summoned together. 
This authority Christ gave to them. Matt, xviii, 18-20. This is 
what is called the Jirst council at Jerusalem. The members of the 
church, it would seem from verses 12, 22, 23, came in during the 
discussion; but the consultation was confined to the apostles and 
elders, and they signified their concurrence in the result of their 
deliberations. 

7. And when there had been much disputing] Not implying anger or 
unfriendly rebuke, but warm discussion, and strong contrary opinions. 
Those who held to the necessity of the ceremonial law, not having 
personally witnessed the divine tokens of God's approbation of the 
uncircumcised Gentiles, held with great tenacity to what they erro- 
neously believed to be the truth of God. We may innocently en- 
tertain different opinions from our brethren, and urge them with 
decision, Avithout being ruffled in temper, or disposed unjustly to 
censure our antagonists, who may be alike conscientious. The 
apostles withheld their opinions until the subject had been fally dis- 
cussed by the brethren present, and all the different views fairly pre- 
sented, that, in their decision, they might meet all tlie objections 
urged against the view they were unanimously led to take under 
the guidance of the Holy Spirit. Peter rose up] With great pro- 
priety, as he had received, by personal revelation, a commission in 
particular to the Gentiles, and had been the first to preach the gospel 
to them. A good while ago] An indefinite period. According to the 
common reckoning, it had been from ten to twelve years since Peter 
had preached to the household of Coniclius. God made choice among 
«s, that — by my mouth, &c.] " God hath made choice of me j" tlie plural 



NOTES ON THE ACTS. 



251 



8 And God, which knoweth the hearts, bare them witness, 
giving them the Holy Ghost, even as he did unto us : ^ 

9 And put no difference between us and them, purifying their 
hearts by faith. 

10 Now therefore why tempt ye God, to put a yoke upon the 
neck of the disciples, which neither our fathers nor we were 
able to bear ? 

being used for the singular, " that the Gentiles should hear the gos- 
pel by my mouth, and believe : that is, that I should be the first in- 
strument of the conversion of the Gentiles." (See Acts x.) 

8. And God, which knoweth the hearts] And therefore could be 
deceived by no professions of faith and penitence; and who saw 
their spiritual fitness to become members of his church. Bare 
them witness] By bestowing upon them the Holy Ghost in both his 
enlightening and cleansing offices, and in his miraculous gifts, in the 
same manner that he had witnessed to the conversion of Jewish con- 
verts on the day of Pentecost. Acts x, 44-46. 

9. And put no difference between us and them] That is, receiving them 
to his approbation, both circumcised and uncircumcised upon the 
same terms, and bestowing upon them the same blessings. Purify, 
ing their hearts by faith] Cleansing them from sin, of which circum- 
cision was the symbol, through faith in the same Kedeemer. " The 
argument here is plainly to this effect. That God, by pouring his 
Holy Spirit on the uncircumcised Gentiles, as he had done upon the 
circumcised Jews, had plainly demonstrated that he had received 
them to his favor, and made no discrimination, as to his choicest 
gifts, between them and the Jews ; and that legal purification, which 
seemed wanting to them on account of their noncircumcision, he had 
fully and abundantly supplied in ' purifying their hearts by faith 
and therefore, saith he, your endeavor to impose upon them these 
legal observances, to render them acceptable to God, after so signal 
an evidence that he accepteth them without them, must be a ' tempt- 
ing God,' as that phrase constantly imports a distrusting or disbe- 
lieving him after sufficient evidence vouchsafed of his good- will and 
pleasure." — Win tb y . 

10. Why tempt ye God] " Try the forbearance of God, by perversely 
resisting his will;" or, Why demand of him further proof or test, 
after such convincing testimonies of his will and approbation ? To 
put a yoke upon the neck of the disciples] Under the figure of a yoke, 
the burdensome ceremonial rites, and legal observances of the Mo- 
saic law are signified. By thus imposing all these oppressive require- 
ments upon the Gentile converts, they placed them in the same 
position that they were before the gospel was preached ; the Gentiles 



252 



NOTES ON THE ACTS. 



1 1 But we believe, that throiTgh tlie grace of tlie Lord Jesus 
Christ, we shall be saved, even as they. 

1 2 Then all the multitude kept silence, and gave audience to 
Barnabas and Paul, declaring what miracles and wonders God 
had wrought among the Gentiles by them. 

13 And after they had held theu' peace, James answered, say- 
ing. Men and brethren, hearken unto me. 



becoming then members of the Jewish church by submitting to its 
ceremonial law. This Mosaic law the apostle also styles a yoke of 
bondage^ in contrast witli the spiritual liberty which characterizes the 
gospel. Which neither our fathers nor we were able to 6ear?] The cere- 
monial law was bm-dened Avith such a multitude of requirements, 
that transgression was almost unavoidable, and therefore caused 
those who were conscientious, continual uneasiness. It could not 
cleanse the heart from guilt; and thus continual reference was 
necessarily had to the atoning sacrifice offered as a propitiation for 
sin. Its heavy tithes and numerous sacrifices were exceedingly 
burdensome to the Jewish people ; and had not God, by a special 
providence, rendered both their fields and their flocks very fruitful, 
they could not possibly have borne so painful a ritual. 

11. But we believe] We, Jewish apostles. That through the grace of 
the Lord, &c.] " This," says Dr. Clarke, " seems to be an answer to 
an objection, 'Has not God designed to save us, the Jews, by an 
observance of the law; and them, the Gentiles, by the faith of the gos- 
]jel ?' No : for we Jews can be saved no other way than through 
the grace of the Lord Jesus Christ : and this is the way in which 
the Gentiles in question have been saA-ed. There is but one way of 
salvation for Jews and Gentiles, the grace, mercy, or favor, coming 
by and through the Lord Jesus, the Christ ; this is now fully opened 
to the Gentiles ; and we believe we shall be saved in the same Avay." 

12. Then all the multitude kept silence] The whole assembly, moved 
by the solemn and convincing Avords of Peter, waited in silence to 
hear a confirmation of Avhat the apostle had asserted from the lips 
of those who had been laboring among the Gentiles. It was the 
silence of conviction, for the arguments of the apostle could not be 
gainsayed. This favorable silence Paul and Barnabas improved, in 
relating the CA'ents of their recent tours, the numerous convefsions, 
the evidences of the Holy Spirit's presence, the miracles they Avere 
permitted to work in confirmation of the correctness of their coxirse, 
and the approbation of God upon their labors. 

13. James answered] This Avas the son of Alpheus, sumamed tlie 
Less, to distinguish him from the James Avhom Herod the king had 



NOTES ON THE ACTS. 



253 



14 Simeon hatli declared how God at the first did visit the 
Gentiles, to take out of them a people for his name. 

15 And to this agree the words of the prophets; as it is 
written, 

16 After this I will return, and will build again the tabernacle 
of David which is fallen down ; and I will build again the ruins 
thereof, and I will set it up : 

1 7 That the residue of men might seek after the Lord, and all 

put to death. Acts xii, 17. James evidently presided here, which is 
a proof'that no supremacy was given to St. Peter. 

14. Simeon\ Another form of the name Simon: Simon Peter being 
intended, who had just now spoken. Hoio God at the first] In what 
manner God first signified his will that the Gentiles should receive 
the gospel. Did visit the Gentiles] Show favor to them, visit them in 
mercy. To take out of them a people for his name] To secure, by the 
preaching of the gospel among the Gentiles, as he had among the 
Jews, a people called by his name, and devoted to his honor — a pecu- 
liar people, the people of God. 

15. A7id to this agree the ivords of the prophets] That is, the conver- 
sion of the Gentiles was agreeable to the predictions of several of the 
prophets ; a specimen of which James proceeds to quote. ( Compare 
Isa. ii, 2-4; xlix, 6; Micah iv, 1-4.) As it is written] The quotation 
is taken from Amos ix, 11, 12; and the meaning of the passage is 
given, although not in the precise language of om' version of it. 

16. After this I will return, and will build again the tabernacle of David 
lohich is fallen down] The prophet had been predicting the overthrow 
of the Jews, but after this — after their desolation — the word of God 
foretells a recoveiy, and a restoration to prosperity, to be enjoyed 
not only by the Jews, but by the " remnant of Edom," " the heathen 
upon whom" his "name would be called." This passage the an- 
cient Jews applied to the times of the Messiah, as one appellation of 
him was Bar Naphli, {fallen down;) the name being derived from 
this very quotation from Amos. Iivill build again] Will re-establish. 
The tabernacle of David] A figurative expression for the house or 
kingdom of David. The most ancient habitations being tents and 
tabernacles — booths — a man's house is usually, in the Hebrew lan- 
guage, called his tabernacle. Which is fallen down] Depressed, in 
ruins, as the house of David had been since the captivity. 

17. That the residue of men] That is, others besides the Jews. 
The passage may be rendered, " That the remainder of men may 
seek the Lord, even all the Gentiles upon whom my name is 
called." According to the idiom of the Hebrew, the sentence, upon 
whom my name is called^ signifies those who arc consecrated to me. 



254 



NOTES ON THE ACTS. 



the Gentiles, upon whom my name is called, saith the Lord, 
who doeth all these things. 

18 Known unto God are all his works from the beginning of 
the world. 

19 Wherefore my sentence is, that we trouble not them, which 
from among the Gentiles are turned to God : 

20 But that we write unto them that they abstain from pol- 

wlio worship me. " The original Hebrew is, ' that they may possess 
the remnant of Edom,' which many critics think is corrupted ; but 
the Edomites being great enemies of the chm'ch of Israel, the calling 
of them may mean, that all the residue of men, even the veiy ene- 
mies of the Jews, should be converted ; and so both the Hebrew and 
the apostle's words will agree in sense." — Holden. Who doeth all 
these things] That is, in his providence secures the fulfillment of all 
these prophecies. 

18. Known unto God are all his ivorJcs] As if he had said, This inti*o- 
duction of the Gentiles unto Ms favor and kingdom is no new and 
unforeseen event on the part of God ; but this prophecy proves it 
ever to have been his intention in the fullness of days to bring in the 
outcasts, through the gospel of his Son. Prom the beginning of the 
world] Literally, from elei-nity. This knowledge of all future events 
by the divine Being is styled his prescience or foreknowledge. What 
a comforting thought to the Christian, amid all the confusion and 
surprising changes continually exhibited on the face of the earth, 
that none of these are unforeseen or unprovided for in the infinite 
knowledge and wisdom of God ! It may seem to man impossible to 
bring order out of this confusion ; to secure, by the apparently slow 
operation of the principles of Christianity, the promised spiritual 
subjugation of all the nations and kingdoms of the earth to Christ; 
but with God nothing is impossible ! 

" Blind unbelief is sure to err, 
And scan his work in vain ; 
God is his own interpreter, 
And he will make it plain." 

My sentence] My opinion — my judgment. In this, he expresses 
the coiTesponding sentiment of all the apostles, they not dissenting — 
his sentence also having the force of inspiration. That toe trouble not 
them] That Ave do not molest them with unnecessary disputations 
upon unimportant subjects — that we do not burden them with irk- 
some, heavy, and unnecessary rites. 

20. But that loe write unto them] AVhile the Gentile Christians were 
thus publicly relieved from the burdens of the ceremonial law, there 



NOTES ON THE ACTS. 



255 



lutions of idols, and from fornication, and from things strangled, 
and from blood. 

■were certain practices common among the heathen into which the 
converts would be liable to run, which would be at once peculiarly 
offensive to the Jew, and abhorrent to the principles of Christianity. 
That they abstain from pollutions of idols] That is, from meats offered 
to idols, as explained in verse 29. Among the Gentiles, after the 
victim had been offered in the temple, and a portion had been given 
to the priests, and sometimes another eaten by the offerer himself and 
his friends upon the spot, the remainder was taken home by the 
priests for domestic uses, and sometimes was sent to the public 
shambles to be sold. The Gentiles beKeved that, in partaking of 
sacrifices and other consecrated meats, they had fellowship with the 
gods. Meats of this kind, the Jews were taught, by their religion, to 
hold in abomination ; and considered all who partook of them as 
subjecting themselves to the pollution of idolatry. On this account, 
therefore, though, in fact, as the idols were nothing, the food itself 
could not be affected, the apostle recommends the Gentile converts, 
out of respect to the feelings and sentiments of Jewish Christians, to 
abstain from all meats offered to idols. (See 1 Cor. viii; x, 19-33.) 
And from fornication] A special injunction to avoid this transgression 
of the moral as well as ceremonial law, is given here, from the fact 
of its prevalence among the Gentiles, the little disapprobation with 
which it was regarded, and also because it was connected with 
their festivals, forming even one of their religious rites. In the mind 
of a Jew, idolatry and fornication were inseparably connected. 
(Compare 1 Cor. v, 5; x, 7, 8; Col. iii, 5; Rev. ii, 14, 20.) The 
apostle, therefore, after giving his opinion, that Gentile converts 
ought to obstain from meats consecrated to idols, naturally recom- 
mends the abstaining from that prostitution which was the usual 
consequence of partaking of such meats. From things strangled, and 
from blood] Referring to the flesh of animals killed by strangling or 
by suffocation, by which means the blood of the animal was retained 
within its body. This was a prevalent custom among the ancient 
heathen nations. "They used to inclose the carcass of the animal (so 
killed, that the blood of the animal should remain in it) in an oven, 
or deep stewing vessel, and thus cook it in its own vapor or steam. 
As to the blood — the heathens, when butchering an animal, carefully 
preserved this ; and mixing it up with flour and unguents, formed 
various sorts of dishes. Now as both the foregoing sorts of food were 
strictly foi'bidden by the Mosaic law, there was ample reason to forbid 
them to the Gentile Christians in order to avoid giving offense to 



256 



NOTES ON THE ACTS. 



21 For Moses of old time hath in every city them that preach 
him, being read in the synagogues every sabbath-day. 

their Jewish hrethi-en." — Bloomfield. Some maintain that this 
proliibition of blood was not founded in any temporary cause, but 
has the same authority under the gospel dispensation which it had 
under the law, and even from the time of the deluge, when the com- 
mand to abstain from blood was given to Noah and his sons. To 
this it is answered, that no argument can be drawn in favor of this 
opinion, from its being introduced in the same decree with fornica- 
tion, which is always unlawful, because duties ceremonial and moral 
are often mingled in the same general precept Avithout any distinction 
of their nature. It is not a proof of the pei-petuity of the prohibition, 
that it was not peculiar to the Mosaic covenant, but was in force from 
the period of the flood. That there were ceremonial ordinances before 
the law was given from Sinai, is evident from the institution of sacri- 
fices and circumcision, and from the distinction of animals into clean 
and unclean, which already existed when Noah entered into the ark. 
As these rites,, some of which were of a still more ancient date, are 
confessedly abolished, the antiquity of the precept concerning blood 
can throw no light upon the question concerning its duration. It is 
a groundless fancy, that there is a moral reason for abstinence fi'om 
blood, or that it was originally enjoined in order to resti-ain men from 
shedding the blood of their brethren. Between these two things there 
is no conceivable connection. It is not from literal thirst for blood 
that murder is committed ; and they who most plentifully use the 
blood of animals, are conscious of no greater propensity to kill their 
neighbors than those who abhor it. Had men been forbidden to take 
away the lives of the inferior animals, it might have been asserted 
with more plausibility, that the design of the Creator was to guard 
human life against violence. Under the law, blood was forbidden, 
because it made atonement for sin. It was then sacred ; it was appro- 
priated to the service of God. But now, when the consecration is at 
an end, and the legal sacrifices have ceased, blood is not more sacred 
than water, and may be used with as little risk of profanation. With 
aU this, however, there is probably no food more unwholesome than 
blood ; and it is true that all civilized, and most heathen men, natu- 
rally revolt from using it as an ai-ticle of food. 

21, For Moses, &c.] The apostle now proceeds to show the reason 
of these prohibitions ; the connection between this and the preceding 
verse being as follows : — The customs mentioned are forbidden in 
the law of Moses, (the five books of Moses, or the Pentateuch,) which 
has been, and is, constantly read in the synagogues, and which is 



NOTES ON THE ACTS. 



257 



22 Then pleased it the apostles and elders, with the whole 
church, to send chosen men of their own company to Antioch, 
with Paul and Barnabas; namely, Judas surnamed Barsabas, 
and Silas, chief men among the brethren : 

23 And they wrote letters by them after this manner ; The 
apostles, and elders, and brethren, send greeting unto the bre- 
thren which are of the Gentiles in Antioch, and Syria, and 
Cilicia. 

regarded as binding, both in its ceremonial and moral precepts, and 
consequently received with the utmost reverence. If, then, the Gen- 
tile Christians indulge in these courses, it must necessarily give great 
offense to the Jewish Christians, and by this means occasion discord 
in the church. Of old time] These sentiments of respect for Moses 
are not of recent origin, but of long standing, and therefore the more 
invincible. Them that preach him] Publicly proclaim him, by reading 
his books in the synagogues. 

22. Then pleased it the apostles and elders] It seemed proper, ad- 
visable to them. With the ivhole church] The whole assembly signi- 
fying their approbation of the apostolical decree. Chosen men of their 
own company] To give greater weight and authority to the epistle. 
The Judaizing teachers had come from Jerusalem, and their opinions 
had obtained more weight on this account, as the church in that city, 
being under the direction of the apostles, was regarded with great 
respect by all the other churches. To counteract their influence, two 
of the chief brethren of the church are sent with the apostolical mes- 
sage to assure the Gentile Christians that the views of Paul and Bar- 
nabas were coiTCct — that neither the church in Jerusalem, nor their 
inspired pastors, held to the opinions of these false teachers, or con- 
sidered the ceremonial law binding upon them. Judas, surnamed 
Barsabas] Some think this was the same person who was nominated 
to the vacant apostleship, Acts i, 23 ; others, that it Avas his brother. 
And Silas] Who is called Silvanus in the epistles, the former being 
a conti-action of the latter. (See 2 Cor. i, 19.) He afterward became 
the traveling companion of Paul. Verse 40. Chief men] Men of in- 
fluence. They are called prophets in verse 32, being preachers and 
iTilers in the church at Jerusalem. 

23. Send greeting] The original word signifies to be ivell, to be safe; 
a usual form in Greek epistles, another word being understood, and 
the whole signifying, / loish thee to be loell. Which are of the Gentiles] 
It is not addressed to the Jews in these churches, because these cus- 
toms Avere an abomination to them, and therefore it was unnecessary 
to warn them against such practices. The decree could only apply 
to Gentile converts residing among Jewish Chi-istians. "In the 



258 



NOTES ON THE ACTS. 



24 Forasmuch as we have heard, that certain which went out 
from us have troubled you Avith words, subverting your souls, 
saying, Ye must be circumcised, and keep the law ; to whom we 
gave no such commandment: 

25 It seemed good unto us, being assembled with one accord, 
to send chosen men unto you, with our beloved Barnabas and 
Paul: 

26 Men that have hazarded their lives for the name of our 
Lord Jesus Christ. 

27 We have sent therefore Judas and Silas, who shall also tell 
you the same things by mouth. 

28 For it seemed good to the Holy Ghost, and to us, to lay 
upon you no greater burden than these necessary things ; 



apostolical council, the Mosaic law was pronounced not to be bind- 
ing upon Christian believers ; yet, for the sake of peace and harmony, 
they so far respected the feelings and prejudices of the Jewish bre- 
thren as to enjoin the Gentile converts to abstain from certain things 
prohibited by the law, which things the Gentiles accounted cither 
lawful, or, at least, inditFerent; and in which, consequently, they 
would be apt to indulge to the great scandal and offense of their 
Jewish brethren." — Holdex. In Antioch, and Syria^ and Cilicia] 
Antioch was the capital of the province of Syria ; Cilicia Avas another 
province of Asia Minor, lying west of Syria. Through both of these 
provinces Paul and Barnabas had traveled ; and here the ditficulties 
had been most aggravated. 

24. Certain lohich went out from us^ (See verse 1.) Thus showing 
that their pretence to have been sent out by the church at Jerusalem, 
or to express the sentiments of the apostles, was false. Have troubled 
you with ivoi'ds] With their discourses. Subverting your souls'] The 
original word signifies, to pack up anything for removal; hence, to 
remove, to carry off- — to plunder. The sense seems to be here, "re- 
moving and perverting your minds (from the truth") by eiToneous 
doctrines. 

26. Men that have hazarded their lives] A high encomium was this 
upon the characters of Paul and Baraabas, and the more noble testi- 
mony from the fact of its being literally true. (See Acts xiii, 50; 
xiv, 19.) The apostles thus speak of them to disapprove the asser- 
tion of their enemies, and to confirm the confidence that the churches 
had in them. 

28. For it seemed good to the Holy Ghost] This is a direct assertion 
of their inspiration on the part of the apostles and elders in their 
decision. This had been promised them by our Lord. Matt, xviii, 
20; John xvi, 13. TJian these necessaiy things] Necessary, in part, 



NOTES ON THE ACTS. 



259 



29 That ye abstain from meats offered to idols, and from blood, 
and from things strangled, and from fornication : from which if 
ye keep yourselves, ye shall do well. Fare ye well. 

30 So when they were dismissed, they came to Antioch : and 
when they had gathered the multitude together, they delivered 
the epistle. 

31 Which when they had read, they rejoiced for the con- 
solation. 

32 And Judas and SUas, being prophets also themselves, 
exhorted the brethren with many words, and confirmed 
them. 

33 And after they had tarried there a space, they were let go 
in peace from the brethren unto the apostles. 

34 Notwithstanding, it pleased Silas to abide there still. 



from the character of the requirements themselves, as in the prohi- 
bition of fornication ; and necessary, besides, from the peculiar cir- 
cumstances under which they were situated, to avoid exciting the 
pi'ejudice of the Jewish Christians, and placing a stumbling-block in 
their way, and thus breaking up the union and harmony of the 
church. 

29. Ye shall do well] The original imports, " It will be happy for 
you" — it will tend to your salvation. It will secure comfort and 
union, avoid suspicion, evil speaking, and bitterness. 

30. Had gathered the multitttde] That is, assembled the church. 

31. They rejoiced for the consolation] Which this epistle afforded 
them by the assurance tliat they were delivered from the yoke of the 
Mosaic law, and that this unhappy controversy was settled. 

32. Exharted the brethren icith many words] Having made the neces- 
sary verbal explanations of the decree, they took the opportunity 
afforded them by the large concourse present, to exhort them at 
length to faithfulness in Christian doctrine and practice. The early 
preachers omitted no occasion for preaching the gospel, and exhort- 
ing believers to be faithful unto death. And conjirrned them] Strength- 
ened their faith in the gospel, and in the truths they had received 
from Paul and Barnabas. 

33. They ivere let go in peace] That is, " they departed with peace,** 
with the good wishes and prayers of the church. In taking leave of 
a person, tlie customary form of expression was, "Peace be with 
you." The passage may mean, both were thus dismissed fi-om the 
assembly, or had liberty to depart, having fulfilled their mission ; but 
Silas chose to stay a little longer Avith the brethren. 

34. Notwithstanding^ &c.] Silas probably intending to return to 
Jerusalem, concluded to tany awhile behind ; but becoming strongly 



260 



NOTES ON THE ACTS. 



. 35 Paul also and Barnabas continued in Antiocli, teaching and 
preaching the word of the Lord, with many others also. 

36 And some days after, Paul said unto Barnabas, Let us go 
again and visit our brethren, in every city where we have 
preached the word of the Lord, and see how they do. 

37 And Barnabas determined to take with them John, whose 
surname was Mark. 

38 But Paul thought not good to take him with them, who 
departed from them from Pamphylia, and went not with them 
to the work. 

39 And the contention was so sharp between them, that they 

attached to St. Paul, he from this date became his most faithful com- 
panion and friend. ( See ver. 40 ; also Acts xvi ; 2 Cor. i, 19 ; 1 Thess. 
i, 1; 2 Thess. i, 1.) 

36. And see how they do] In regard to their spiritual state. The 
active piety of Paul would not permit him to remain quiet. There 
being many other teachers, he proposes to his beloved Barnabas 
another tour over the same broad circuit, where they had previously 
traveled and founded churches, to comfort and build up their spirit- 
ual children. The sacrifices and sufferings they bad experienced in 
a former journey formed no obstacle to their repeating it at the call 
of God. 

37. And Barnabas determined to take loith them John] This was John 
surnamcd Mark, author of the Gospel bearing bis name, and nephew 
of Barnabas. Mark xii, 12, 25; Cob iv, 10. Probably on account of 
this relationship Barnabas insisted upon bis being a companion of 
their journey contrary to the judgment of Paul. In the work of 
God it becomes us to know no man after the flesh. 

38. But Paul thought not good to take him] As he bad left them on 
the former tour, at Perga, to return to Jerusalem, without a sufficient 
cause, in the estimation of Paul, be prefeiTcd not to take him again, 
possibly lacking confidence in bis fortitude and perseverance in the 
perilous scenes through which he expected to pass. It seems, how- 
ever, that his unfavorable impression toward ]\Iark was afterwai'd 
removed, and he " became satisfied as to bis being a truly pious and 
valuable man, and gladly welcomed^ him to bis renewed confidence, 
and took occasion to speak favorably of him to others." Col. iv, 10; 
2 Tim. iv, 11. 

39. And the contention loas so sharp betiveen them] The language is 
very strong, signifying literally, a paroxysm, or fit of a fever, im- 
plying much excitement and opposition of views. Mr. Wesley sup- 
poses the sharpness to have been on the part of Barnabas, and not 
with St. Paul, "who had the right on his side, and maintained it 



NOTES ON THE ACTS. 



261 



departed asunder one from the other: and so Barnabas took 
Mark, and sailed unto Cyprus. 

40 And Paul chose Silas, and departed, being recommended 
hy the brethren unto the grace of God. 



■with love." Dr. Clarke thinks the language does not imply anger or 
wrong temper, but a strong decision of purpose upon a subject in 
controversy, concerning which each considered himself in the right, 
and therefore strenuously insisted upon it; but, at the same time, 
preserving the same Christian estimation for each other, and feeling 
no anger toward each other. The most commentators, however, 
agree in what seems to appear upon the face of the passage, that there 
was improper heat and impetuosity upon the occasion; that their 
dispute is a proof of human frailty and infirmity " which cannot be 
justified, though it admits of extenuatioa. There was some breach 
of charity between them ; on one side, it may be said that Paul's zeal 
earned him too far ; and, on the other, that Barnabas was too in- 
dulgent to his kinsman. This rupture, however, did not end in 
hatred, as appears from the manner in which Barnabas is mentioned 
by Paul in his epistles." " The occurrence was overruled for good by 
divine Providence, in setting on foot two evangelical tours instead 
of one. Paul and Barnabas, doubtless, amicably agreed to go dif- 
ferent ways, and take different companions. They loved one another, 
and the cause of their common Mastei', too well to indulge in bicker- 
ings, and to try to weaken each other's hands. ' Not ignorant of the 
devices of Satan,' (2 Cor. ii, 11,) they closed their hearts against a 
spirit of alienation ; and if the ' sharp contention ' made an approach 
to anger, tlicy doubtless did not ' let the sun go down upon their 
wrath.' Eph. iv, 26. Thus the providence of God overruled the 
frailties of two such eminent instruments for saving souls to the 
benefit of the church, since both of them henceforward employed 
their extraordinary industry and zeal singly and apart, which, until 
then, had been united and confined to the same place." Sailed unto 
Cyprus] Which was his birthplace, (Acts xiii, 4.) or former residence 
of Barnabas. The sacred historian takes no further notice of him. 
According, however, to the statements of ecclesiastical writers, he 
traveled widely, preaching the gospel. He is reported to have suf- 
fered martyrdom in Salamis, the chief city of the Island of Cyprus, 
at the hand of some Syrian Jews. 

40. Recommended hj the brethren unto the grace of God] Being com- 
mended in prayer to the especial blessing and protection of God. A 
good way to send forth missionaries. Let us still commend those 
who arc now at theh posts to the grace of God. 



262 NOTES ON THE ACTS. 

41 And lie went through Syria and Cilicia, confirming the 
churches. 

41. Through Syrid\ Over his former route. Confirming the churches\ 
Building them up in their most holy faith — assuring them of the 
apostoUcal decree at Jerusalem, and thus relieving them from the 
disputes and doubtful conti'oversies introduced by the Judaizing 
teachers. 



CHAPTER XVI. 

1. Paul circumcises Timothy. 4. Journeys throughout the churches, declar- 
ing the decrees of the apostles. 9. Called by a vision to Macedonia. 14. The 
conversion of Lydia. 16. Casts out the spirit of divination. 19. For this the 
apostles are arraigned, scourged, and imprisoned. 26. The apostles are mira- 
culously released. 31. Jailer and family converted. 

THEN came he to Derbe and Lystra : and behold, a certain 
disciple was there, named Timotheus, the son of a certain 
woman which was a Jewess, and believed, but his father was a 
Greek : 

2 Which was well reported of by the brethren that were at 
Lystra and Iconium. 

1. Then came he] That is, Paul, having Silas as his companion. 
The inspired historian does not give the history of the tour of Bar- 
nabas and John Mark, but relates the circumstances attending Paul's 
journey. Derhe and Lystra] These were cities of the province of 
Lycaonia, where Paul and Barnabas had preached on a former mis- 
sionary tour. (See Acts xiv, 6.) Timotheus] Also called Tiinothy ; 
a native of one of these cities; an early convert to Christianity 
thi'ough the preaching of Paul, Avho therefore styles him his son in 
the gospel ; and who directs to him the two epistles which bear his 
name. A certain woman] Her name was Eunice, as we learn from 
the Epistle to Timothy. 2 Tim. i, 5. She was a most excellent 
mother. Which was a Jeivess, and believed] A Jewess by birth, but 
had become a Christian, beHeving on the Lord Jesus. But his fixther 
was a Greek] He was a Gentile, at most, a proselyte of the gate, 
having never submitted to circumcision, and therefore had not per- 
mitted his son to receive this Jewish ordinance. It seems to have 
been customary for Jewish females to many Gentile men, as in the 
case of Queen Esther, and the Persian king, Ahasuems ; but it was 
forbidden by their law for Jevnsh men to intermarry with unbelieving 
women. 

2. Which was well reported] This is said of Timothy ; he was highly 



NOTES ON THE ACTS. 



263 



3 Him would Paul have to go forth with him ; and took and 
circumcised him, because of the Jews which were in those quar- 
ters : for they knew all that his father was a Greek : 

4 And as they went through the cities, they delivered them 
the decrees for to keep, that were ordained of the apostles and 
elders which were at Jerusalem. 

esteemed, well spoken of. Though quite young, such had been the 
success of a pious mother's instructions and example, that he had 
already acquired the respect and favorable regard of all who 
knew him. 

3. Have to go forth with him] Travel with him as a companion and 
assistant. Took and circumcised him, because of the Jews] The mother, 
according to the rabbins, had no right to circumcise a child without 
the father's consent ; on this account Timothy had not received this 
rite, although a Jew on his mother's side. It was no transgression 
of the decree of the council, or contradiction of the apostle's doctrine 
in Antioch, to administer this rite to Timothy. The position of the 
Pharisaic teachers in Antioch and Jerusalem was, that Gentiles must 
necessarily become circumcised in order to be saved ; while the apostles 
held that it was unnecessary, a burden not to be imposed upon them. 
If any man, however, had been willing to submit to conciliate the 
Jews, there would be no sin in such a course. But, further than this, 
Timothy was by birth a Jew through his mother; he was now to 
become a traveling preacher among churches where Jews as well as 
Gentiles were gathered : and, while among the latter, his circumcision 
would be no offense ; with the former, the want of this might hinder 
the success of the word, and excite their prejudices. Thus says 
Holden:~"The reason (for this act) is added by the historian, 
namely, that he might not offend the Jews, who concluded that 
Timothy was uncircumcised because his father was a Greek, and 
who would not listen to the doctrine of any uncircumcised person. 
The decree in the preceding chapter only pronounced circumcision 
not to be necessary to the Gentile converts, but it might occasionally 
be expedient ; and though Christians are freed from the yoke of the 
Mosaic law, St. Paul confomed to it here, and Acts xxi, 20-26, in 
order to conciliate the Jews, and to promote the success of his 
preaching, agreeably to the principle laid down in 1 Cor. ix, 19, 
&c." On the other hand, he did not permit Titus, who was of Gen- 
tile birth by both parents, to be circumcised, because it was demanded 
to be done by the false teachers as necessary to salvation. ( See Gal. 
ii, 1-5.) 

4. And as they went through the cities] The cities of Syria and Cilicia. 
They delivered them the decrees] That is, the decisions of the apostles 



264 



NOTES ON THE ACTS. 



5 And so were the churclies establislied in the faith, and in- 
creased in number daily. 

6 Now, when they had gone throughout Phrygia, and the re- 
gion of Galatia, and were forbidden of the Holy Ghost to preach 
the word in Asia ; 

7 After they were come to Mysia, they assayed to go into 
Bithynia ; but the Spirit suffered them not. 

8 And they, passing by Mysia, came down to Troas. 



concerning the ceremonial law, and particularly the precepts enjoined 
upon Gentile Christians conceraing meats offered to idols, fornica- 
tion, blood, &c. For to keep] To observe, obey. Were ordained] 
Were determined, decided upon. 

5. So were the churches established] Confirmed in the truth — reheved 
from perplexing contentions, and built up in holiness. The conse- 
quence was, they " increased in number daily." 

6. Phrygia— Galatia] Provinces of Asia Minor; in the latter pro- 
vince were many Jews, and, of course, frequent controversies 5 to 
assuage these the Epistle to the Galatians was written. Forbidden 
of the Holy GJiost to preach the word in Asia] In what way the will of 
the Spirit was made known is not stated ; it may have been by direct 
revelation, in a dream, or in answer to prayer. They had exten- 
sively labored in Asia Minor, and it was now time that the gospel 
should be preached in more distant places, among a people where 
the ability and education of Paul fitted him to be eminently useful. 
In Asia] This term denotes that portion of Asia Minor which was 
called Proconsular Asia, of which Ephesus was the capital. It was 
so called from its being under the government of a Roman procon- 
sul. It was only for the present that Paul was forbidden Asia, as he 
preached there afterward. Acts xviii, 18; xix, 10. 

7. Mysia — Bithynia] Adjoining provinces of the same region. 
Assayed to go] Endeavored, attempted. Bvi the Spirit suffered them 
not] Hindered them by some supematm-al or providential expression 
of his will. 

8. Came doivn to Troas] This was a small country lying on the 
west of Mysia, upon the Hellespont, now called the ^gean Sea. It 
took its name fi'om its principal city, which was a seaport, about four 
miles from the situation of old Troy, so celebrated in ancient history. 
It was built by one of the captains of Alexander the Great, and was 
called by him Alexandria or Troas Alexandria., in honor of liis master. 
The ^gean Sea (the ancient Hellespont) is now called the Archi- 
pelago, and separates the part of Asia where Paul then was, from 
the south of Em'ope. 



NOTES ON THE ACTS. 



265 



9 And a vision appeared to Paul in the night : There stood a 
man of Macedonia, and prayed him, saying, Come over into 
Macedonia, and help us. 

10 And after he had seen the vision, immediately we endea- 
vored to go into Macedonia, assuredly gathering, that the Lord 
had called us for to preach the gospel unto them. 

11 Therefore loosing from Troas, we came with a straight 
course to Samothracia, and the next day to Neapolis ; 

9. And a vision appeared to Pavl in the night] Probably in a dream, 
or in a representation made to the senses of the apostle. A Mace- 
donian man appeared before him with a simple and touching re- 
quest upon his lips, Come over into Macedonia, and help its. This 
vision was accompanied with an undoubted assurance that it was 
from the Lord. Macedonia] This was a large province in the north- 
em part of Greece, having the ^gean Sea upon the east, and the 
Adriatic and Ionian Seas upon the west. It became renowned in 
Grecian history through the fame of Philip, one of its kings; and 
much more so under the arm of Alexander the Great, Philip's son, 
by whom it became the seat of the third great universal empire. It 
eventually became a Roman province, in which state it was in the 
time of the apostles. Thessalonica was at this time its chief capital. 
Come over into Macedonia] Paul must necessarily pass over the -ffigean 
Sea, to reach Macedonia, from Troas, where he then was. Help vs] 
How touching the language ! They were blind, weak — perishing 
for the light and support of the gospel ; and the servant of God was 
in possession of means to remedy their miseries. Thus cry to us now 
the heathen world, — Come over, and help us! Come teach us the way 
of life ! Can we resist this appeal ? 

10. We endeavored] This is the first time St. Luke mentions him- 
self in his history; before this, he speaks of the actors in all the 
events narrated in the third person — they did thus — but now he pre- 
sents himself as one of the company — we endeavored — made ar- 
rangements, and started for Macedonia. St. Luke probably joined 
St. Paul about the same time with Timothy, and became their com- 
panion in this journey. Assuredly gathering] Confidently judging 
from these providential events that it was the will of the Lord that 
they should preach in Macedonia. 

11. Samothracia] A small island in the JEgean Sea, between Troas 
and Macedonia; being contiguous to the province of Thrace, it was 
called Samothracia, or Samos of Thrace, to distinguish it from an- 
other Samos in the Ionian Sea. It is now called Samandrachi, and 
is held by the Turks. Neapolis] A seaport of Macedonia, near the 
borders of Thrace, a few miles west of Philippi. 

12 



266 



NOTES ON THE ACTS. 



1 2 And from thence to Pliilippi, which is the chief city of that 
part of Macedonia, and a colony : and we were in that city 
abiding certain days. 

13 And on the sabbath we went out of the city by a river side, 
where prayer was wont to be made ; and we sat down, and 
spake unto the women which resorted thither. 



12. Thence to Philippi] This was a small city of Macedonia, not 
far from the borders of Thi'ace. It was formerly called Crenides, 
from its numerous springs, from which arises a small stream, 
mentioned in verse 13, though it is commonly omitted in the 
maps. The name of Philippi it received from Philip, father 
of Alexander, who enlarged and fortified it as a frontier town 
against the Thracians. Julius Csesar sent hither a Eoman colony. 
Which is the chief city of that part of Macedonia] Macedonia had 
been divided into four parts by Emilius Paulus, after it became 
a Eoman province; in the first of these Phihppi belonged. And 
a colony] That is, it was a Roman colony. A colony was a 
district or city either established, and inhabited by Roman citizens, 
or whither they were sent to reside, and enjoying the rights and 
protection of Roman citizens. Augustus Ctesar settled here a 
company of Romans, (the city having been previously made a 
colony by Julius.) confirming and increasing their privileges. The 
city was on this account a place of celebrity. It was also distin- 
guished in Roman history ; two very important battles having been 
fought there. 

13. On the sabbath] The JeAvish sabbath. By a river side, where 
prayer loas wont to be made] The original may be rendered, with as 
much propriety, "where, according to (the Jewish) custom, there 
was a proseucha, or oratory." The proseucha was a Jewish place 
of worship used where there was no synagogue. It was usually a 
large uncovered building, the seats being an-anged in a semicircle, 
and rising one above another ; sometimes a grove or a shady tree 
afforded such a place for prayer. These buildings were constructed 
on the seaside, and by the banks of rivers, for the convenience of 
the purifications and washings, which were customary among the 
Jews. Sat down, and spake] They sat, as did Jewish teachers, and 
discoursed or preached to the women. Unto the ivonien tvhich resorted 
thither] In the synagogue tlie men and women sat apart in different 
portions of the building; but as this could not be done in the 
open proseucha, they probably had different hoiu-s for their devo- 
tions ; and the apostles reached the place at the hour the women 
usually met. 



NOTES ON THE ACTS. 



267 



14 And a certain woman named Lydia, a seller of purple, of 
the city of Thyatira, which worshiped God, heard us : whose 
heart the Lord opened, that she attended unto the things which 
were spoken of Paul. 

15 And when she was baptized, and her household, she be- 
sought us, saying, If ye have judged me to be faithfiil to the 
Lord, come into my house, and abide there: And she con- 
strained us. 

1 6 And it came to pass as we went to prayer, a certain dam- 
sel possessed with a spirit of divination, met us, which brought 
her masters much gain by soothsaying : 



14. Lydia, a sdler of purple, of the city of Thyatira] She seems to 
have been a resident of Thyatira, a noted city of Lydia, a province 
of Asia Minor, which was celebrated for the art of purple dyeing, and 
for the manufacture of purple vests. It was probably not of purple 
dye that Lydia was a seller, but of pvirple vests. Having manufac- 
tured a supply of these in her own city, she seems to have been, at 
this rime, sojourning in Philippi, to secure and attend the sale of 
them. Which worshiped God] She was a devout Gentile, worshiping 
the true God, being probably a proselyte of the gate. Whose heart 
the Lord opened] By his Spuit, the Lord disposed and prepared the 
willing and candid heart of Lydia to hear attentively the preaching 
of Paul. She had already followed the light she had received, and 
was eager in her inquiries after the will of God. Such persons the 
Spirit will " guide into all truth." God's Spirit opens and disposes 
hearts that are not willfully closed and obstinate. (Compare Luke 
xxiv, 45; 1 Cor. iii, 6, 7; Ezek. xxxvi, 26, 27.) Attended unto] Gave 
careful heed — listened thoughtfully. The things] The important 
truths — the facts relating to Christ and his gospel. 

15. And wJien she was baptized] Probably at once upon her pro- 
fessing faith in Christ. This seems to have been the apostoUcal 
custom. (See Acts ii, 41 ; viii, 38.) And her household] Her family, 
implying her husband, her children, and those employed by her. 
How great an influence, in her family circle, may a pious woman 
exert, if faithful to her Christian responsibility ! If ye have judged 
me to be faithful] " If ye have esteemed me a true believer," and, as 
such, worthy of baptism. She constrained us] Urged us 5 brought us 
there by pressing entreaties. 

16. As we went to prayer] As we went to the proseucha, or oratoiy. 
A certain damsel] A female servant, or slave. Possessed with a spirit 
of divination] The original of the word, translated divination, is 
PytJion, (having a spirit of Python,) which is one of the heathen 
appellations of ApoUo, one of their divinities — the god of divination, 



268 



NOTES ON THE ACTS. 



17 The same followed Paul and us, and cried, saying, These 
men are the servants of the most high God, which show unto us 
the way of salvation. 

18 And this did she many days. But Paul, being grieved. 



soothsaying, &c. It came, tlierefore, to he applied to conjurers^ 
soothsayers, and those who pretended to evoke spirits, or to foretell 
future events, it being accomplished, as they believed, by an inspira- 
tion from Apollo. This woman was regarded as such a person by the 
inhabitants of Philippi. Some of these Pythonesses were ventriloquists, 
and by their arts imposed upon the credulity of their believers. A 
few commentators have supposed this girl an impostor of this class ; 
others have esteemed her a lunatic, who fancied, like Joanna 
Southcote, that she was inspired to foretell future events ; but it is 
evidently the import of the saci-ed historian, as it is the opinion 
of most Scripture writers, that she was sincere, and was actually 
possessed of an evil spirit, by whose power she was enabled at times 
to foretell future events. (See verse 18.) Her masters] Possession 
of a slave in partnership, especially when exercising a gainful trade, 
was of frequent occurrence. By soothsaying] By uttering predictions 
— telling fortunes. 

17. These men are the servants of the most high God] This was the 
truth 5 but how did she know it 1 and why was St. Paul grieved at 
such a testimony "? She might have heard Paul or Timothy declare 
their mission, or have gathered it from the reports of others ; but the 
most probable idea is, that this was the forced testimony of the evil 
spirit to the truth of the Christian religion as preached by Paul and 
his companions, as demoniacs had before acknowledged Christ. 

18. Paul, being giieved] It may be that he feared that her testimony 
would lead the Jews, who abhorred all magical rites and possessed 
persons, to believe that the apostles were in compact with demons, 
and that their miracles were performed through the agency of these 
evil spirits; while the Gentiles would esteem the apostles to be 
under the influence of one of their divinities, and, therefore, that 
there was nothing new or important in their religious teachings. 
Thus the Saviour forbade the testimony of the evil spirits. Matt, xii, 
24 ; Mark i, 25, 34. Mr. Barnes thus sums up the causes of Paul's 
grief, and of his subsequent rebuke of the demon : — " 1. Because her 
presence was troublesome to him : 2. Because it might be said that 
he was in alliance with her, and that his pretensions were just like 
hers ; 3. Because what she did was for the sake of gain, and was a 
base imposition ; 4. Because her state was one of bondage and delu- 
eion, and it was proper to free her from this demoniacal possession; 



NOTES ON THE ACTS. 



269 



turned and said to the spirit, I command tliee in the name of 
Jesus Christ to come out of her. And he came out the same 
hour. 

19 And when her masters saw that the hope of their gains 
was gone, they caught Paul and Silas, and drew tliem into the 
market-place unto the rulers, 

20 And brought them to the magistrates, saying, These men, 
being Jews, do exceedingly trouble our city, 

and, 5. Because the system under which she was acting was a part 
of a vast scheme of delusion and imposture, which had spread over 
a large portion of the pagan world. This was a favorable opportunity 
to expose the delusion, and to show the power of the Christian reli- 
gion over all the arts and powers of imposture. The expulsion of 
the evil spirit would also afford a signal proof of the fact that the 
apostles were really from God." In the name of Jesus Christ] By the 
authority, &c. Note tlie difference again between the language of 
Christ and his apostles ; the one says, " Come out of the man, thou 
unclean spirit," Mark v, 8 ; the other, " In the name of Jesus," &c. 
The one is Emanuel — God with us ; the other, one of like passions 
with ourselves — a man. 

19. The hope of their gains was gone] Being thus dispossessed of the 
unclean spirit, by whose power she predicted certain events, and 
established her chai-acter as a soothsayer, she could no longer hold 
her influence over the populace, and, of course, no longer be profit- 
able to her masters. This enraged them. How base thus to prefer 
gain, even at the expense of the temporal and eternal well-being of 
another! And are there not some, even at the present day, who 
forbid their brethren, according to the flesh, the joys of life, and even 
the hopes of immortality, the more effectually to secure gain from 
their labors ? CaugU Paul and Silas] Seized upon them. Into the 
marlcet-place unto the rulers] This was a place of public resort, thronged 
by the multitude, among whom these men might have hoped to ex- 
cite a tumult against the apostles. Here, too, were the magistrates, 
and the place where public trials were held. 

20. These men, being Jews] The whole nation of the Jews were well- 
known opposers of the idolatry of the heathen, which rendered them 
odious among all the pagan nations where they resided or traflficked. 
They thus artfully call out all the prejudice of the people against the 
Jews to inflame their minds against Paul and his companions. Do 
exceedingly trouble our city] Cause distui-bance, excite commotion. 
The preaching of Paul may have excited inquiry and discussion; 
but these masters wholly exaggerate the matter. The disturbance 
had not been so much caused in the public mind as among them- 



270 



NOTES ON THE ACTS. 



21 And teach customs which are not lawful for us to receive, 
neither to observe, being Romans. 

22 And the multitude rose up together against them: and 
the magistrates rent off their clothes, and commanded to beat 
ihem. 

23 And when they had laid many stri}>es upon them, they 
cast them into prison, charging the jailer to keep them safely. 

24 Who having received such a charge, thrust them into the 
inner prison, and made their feet fast in the stocks. 

selves ; it was a personal interest that was involved. The apostle 
had exceedingly troubled their masters in depriving them of their 
gains. 

21. Teach customs] Religious duties and practices. Which are not 
lawful for lis to receive, &c.] Every man was pennitted by the Eoman 
law to worship as he pleased ; but to introduce a new religion, and 
seek to obtain proselytes to it, without public authoiity, was strictly 
forbidden. They therefore accuse the apostles of proselyting — 
teaching unlawful customs, &c. 

22. The mitliitude rose up together against thetn] The trial was public, 
in the open forum, whither the people had rushed, and they are at 
once inflamed by this unsustained accusation ; the bare fact of their 
being Jews, being enough to rouse their passions and persecutions. 
The magistrates rent off their clothes] Even the officers of justice, par- 
taking of the excitement of the multitude, commanded the attend- 
ants, or inferior officers, to strip off their garments, that they might 
be scourged upon their naked backs.* This was probably one in- 
stance referred to by the apostle when he said, " Thrice was I beaten 
with rods." 2 Cor. xi, 25. 

23. Cast them into prison] The scourging was but a temporary 
punishment, ordered to satisfy the tumultuous ci-ies of the populace ; 
they were sent to prison to afford tlie magisti-ates an opportunity for 
further examination and more summary punishment. 

24. Thrust them into the inner pi'ison] The outer apartments of the 
jail would not be as safe as the interior, to which access could only 
be obtained by several gates; subterranean dungeons were often 
added for further security. Into the securest recess were Paul and 
Silas thrust. Made their feet fast in the stocks] This Avas a wooden 
machine, bound with iron, in which the arms and head were some- 
times confined; but more frequently, as in this case, the legs and 

* It was usual for the Roman magistrates to command the liclors to rend 
open the clothes of the criminal that he might the more easily be beaten with 
rods. No care was taken of the garments on these occasions ; but they were 
suddenly, and with violence, rent open. 



NOTES ON THE ACTS. 



271 



25 And at midnight Paul and Silas prayed, and sang praises 
unto God : and the prisoners heard them. 

26 And suddenly there was a great earthquake, so that the 
foundations of the prison were shaken : and immediately all the 
doors were opened, and every one's bands were loosed. 

feet, the latter being severely bruised by it. Sometimes it distended 
the legs painfully, so that the situation of Paul and Silas must have 
been truly excruciating, especially if (as it is very possible) they lay 
with their bare backs, so lately scourged, on the hard or dusty 
ground, thus rendering their joyful frame of mind the more re- 
markable. 

25. Paul and Silas p-ayed, and sang praises unto God] " Prayer is the 
natural language of the pious soul, imploring, in its distress, divine 
assistance and consolation. It was, therefore, an exercise suited to 
the present situation of these good men, to whom the grace of God 
was necessary, that they might bear the present trial with patience, 
and be prepared for the issue of it. But why did they also sing 
praises to God 1 Is there anything calculated to inspire cheerfulness 
in the condition of men whose backs have been torn with a scourge, 
and whose feet are made fast in the stocks ? Do songs accord with 
the gloom of a prison 1 A Christian has causes of joy and gratitude 
independent of external circumstances. Paul and Silas gave thanks 
to God for the high honor of being called ' to suffer shame for the 
name of Christ for the peace of mind which they enjoyed amid their 
outward troubles ; for the certain knowledge of the love and care of 
their Redeemer ; and for the hope of immortality which raised them 
above the fear of death. ' God their Maker gave them songs in the 
night,' Avhich they sung with such devout fervor and animation, that 
the other prisoners heard them." — Dick. The fact of the other 
prisoners hearing them is recorded to intimate that they prayed 
aloud, doubtless in order to testify their consciences to be void of 
offense, and their joy in the Holy Ghost. 

26. There teas a great earthquake] An entirely miraculous occur- 
rence, caused by the Almighty to testify his approbation of his ser- 
vants. All the doors were opened, and every one's bands were loosed] The 
barred prison-gates swing open, and the chains arc loosened from 
the hands of tlie prisoners, yet, through terrf r, or by the miraculous 
agency of God, not one of the prisoners attempts an escape. All 
these attending circumstances, in connection with the earthquake, 
seem designed to show the special presence of God, and the divine 
confirmation of the pi-eaching of Paul. These things evidently 
affected the magistrates, and induced them to pursue a different 
course toward them. 



272 



NOTES ON THE ACTS. 



27 And the keeper of the prison awaking out of his sleep, 
and seeing the prison-doors open, he drew out his sword, and 
would have killed himself, supposing that the prisoners had been 
fled. 

28 But Paul cried with a loud voice, saying, Do thyself no 
harm : for we are all here. 

29 Then he called for a light, and sprang in, and came trem- 
bling, and fell down before Paul and Silas ; 

30 And brought them out, and said, Sirs, what must I do to 
be saved ? 



27. Would have killed himself] "Every jailer," says Dr. Clarke, 
" was made responsible for his prisoner, under the same penalty to 
which the prisoner himself was exposed. The jailer, awakening, 
and finding the prison-doors open, taking it for granted that all the 
prisoners had made their escape, and that he must lose his life on 
that account, chose rather to die by his own hand than by that of 
others. It was customary among the heathen, when they found 
death inevitable, to take away their own lives. This custom was 
applauded by their philosophers, and sanctioned by some of their 
greatest men." 

28. Biit Paul cried, &c.] As it was midnight, Paul knew the in- 
tention of the jailer to commit suicide, either by his outcries, or, what 
is more probable, by a direct suggestion from the Spirit of God, and 
therefore cried to him to desist. 

29. He called for a light] Literally, for light; that is, for a torch or 
torches. Came trembling] Awed at once by the tei-rible, natural convul- 
sion ; the evident presence of the divine Being, shown by the con- 
tinuance of the unshackled prisoners in the jail, and by the commanding 
serenity and dignity of the bleeding and chained religious teachers. 
The evident attestation of their divine mission awakened his convic- 
tions, and a sense of his spiritual danger was gathering increasing 
weight in his bosom. Trembling with fear, awe, and anxiety, he 
fell down before Paul and Silas. 

30. And brought them out] Out of the inner prison. Sirs] A title 
of respect : " the original word not being used indiscriminately in 
reference to superioi-s and to inferiors, but was always indicative of 
respect." What m,ust I do to be saved ?] That is, in order to obtain 
eternal salvation. The jailer had doubtless heard something of the 
doctrines of Paul and Silas, the Pythoness women having asserted that 
they were " servants of the Most High, showing the Avay of salvation." 
The extraordinary circumstances that had just now occurred had 
convinced him that these men were divine messengers, and he now 



NOTES ON THi: ACTS. 



273 



31 And they said, Believe on tlie Lord Jesus Christ, and thou 
shalt be saved, and thy house. 

32 And they spake unto him the word of the Lord, and to all 
that were in his house. 

33 And he took them the same hour of the night, and washed 
their stripes ^ and was baptized, he and all his, straightway. 



therefore asks them what he must do to obtain the salvation they 
preached. 

31. Believe on the Lord Jesus Christ] Embrace the Christian reli- 
gion — believe in Jesus, so as to obey him, become his disciple, rely 
upon him for your salvation, whom we preach, the Lamb of God 
that taketh away the sins of the world. Thou shalt be saved] Thou 
shalt thus attain to eternal life. And thy house] Supposing, of course, 
that his family became the disciples of Christ as well as himself, and 
continued faithful to the end: the meaning being, salvation was 
offered to his family as well as himself The faith of a pious father^ 
however, goes far to secure the salvation of his family instrumentally. 

32. They spake unto him the word of the Lord] That is, explained to. 
him the doctrines of the gospel, showing him more fully how God 
could be just and yet justify the sinner that believed in Jesus, and 
explaining the obligations, duties, and rewards, of the disciples of 
Jesus. 

33. Washed their stiipes] Upon which the blood and the dust had 
collected, irritating still further theh cmel wounds. The apostles 
exercised miraculous power to heal others, but meekly submitted 
themselves to the patient endurance of bodily pain for Christ's sake. 
And was baptized, lie and all his, straightway] Dr. Clarke suggests here, 
" that if he ojid all his were baptized straightway, immediately, instantly, 
at that very time, it is by no means likely that there was any immer- 
sion in the case ; indeed all the circumstances of the case, the dead 
of the night, the general agitation, the necessity of dispatch, and the 
words of the text, all disprove it. The apostles, therefore, had 
another method of administering baptism besides immersion, which, 
if practiced according to the Jewish formalities, must have required 
considerable time, and not a little publicity. As the Jews were 
accustomed to receive whole families of heathens, young and old, 
as proselytes, by baptism, so here the apostles received ivhole families, 
those of Lydia and the jailer, by the same rite. It is, therefore, 
pretty evident that we have in this chapter presumptive proofs: — 
1. Thsit baptism was administered without immersion, as. in the case 
of the jailer and his family ; and, 2. That children were also received 
into the church in this way ; for we can scarcely suppose that the 

12* 



274 



NOTES ON THE ACTS. 



34 And when he had brought them into his house, he set meat 
tefore them, and rejoiced, believing in God -^vith all his house. 

35 And when it was day, the magistrates sent the sergeants, 
saying, Let those men go. 

36 And the keeper of the prison told this saying to Paul, The 
magistrates have sent to let you go : now therefore depart, and 
go in peace. 

3 7 But Paul said unto them. They have beaten us openly un- 
condemned, being Romans, and have cast us into prison and 

whole families of Lydia and the jafl.€ri*had no children in them ; and, 
if they had, it is not likely that they should be omitted •, for the 
Jewish practice was invariably to receive the heathen children with 
their proselyted parents." 

34. BrongU them into ki» house] From the prison, into that portion 
which he occupied as his dwelling. He set meat before t/iem] Provided 
them food. What a change had transpired in the mind of the jaUer i 
A short time before he had thrust them, all bleeding and exhausted, 
into the dungeon and into stocks, now he affectionately bathes their 
torn and begrimed backs, and olfers them the best his hou^e affords. 
And rejoiced^ believing in God with all his house] " How happy was this 
family \ Tlae new convert rejoiced, and so did all his house. ' The 
voice of rejoicing and salvation is in the tabernacles of the righteous.* 
There is no joy like that wliich flows from the belief of the gospel. 
It purifies Avhile it refreshes the soul ; it gives a more elevatecl tone 
to the feelings than worldly pleas-ures can give; it contains no 
poisonous mixture, which aftenvard corrodes the heart ; it sheds a 
lustre upon every object, and cheers even the dark hours of adver- 
sity ; and, in a word, it is permanent, going with us whithersoever we 
go, accompanying us to death, and springing up within us as ' a well 
of living water,' in the world to come." — Dick. 

35. The magistrates sent the sergeants] It may be that the earthquake 
in the night had some influence upon the magistrates, or information 
from the jailer, or after the excitement of the moment, upon cool re- 
flection, they became conscious of their most unjust treatment of 
these men. Without trial, contrary to the Roman law, at the insti- 
gation of a riotous multitude, they had scourged and imprisoned 
them. They therefore send the lidors, inferior officers, whose badge 

I of office was a bundle of rods, with an ax in the centre, and who 
attended upon the magistrates, to secure secretly their release from 
prison, as the best way to rid themsch'es of further responsibility 
about the matter. 

37. Said unto them] That is, sent this word to the magistrates. 
Being Romans] Being Roman citizens, or enjoying the privileges of 



i 

\ NOTES ON THE ACTS. 275 

I 

now do they thitiist us out privily ? nay, verily ; but let them 
come themselves , and fetch us out. 

38 And the sergeants told these wiords unto the magistrates : 
and they feared when they heard that they were Romans. 

39 And they came and besought them, and brought them out, 
and desired them to depart out of the city. 

40 And they went out of the prison, and entered into the 

citizenship. Paul, either from having derived this right from his 
ancestors, or from his residence in the free city of Tarsus, was by 
birth endowed with these privileges ; and the sacred penman implies 
the same to have been the case of Silas. Paul knew the Roman 
law, and he now properly, and with dignity, makes complaint against 
the indignities which they had unlawfully received. To scourge a 
Roman citizen was a crime which subjected the offender to severe 
punishment ; but this had been aggravated by not allowing them a 
trial, and thrusting them into prison without conviction, both of 
which were sternly forbidden by the Roman law. By this example 
we may learn that it is right to appeal to the protection of the laws, 
and to vindicate our characters with becoming firmness ; but having 
done so, we are to forgive our oppressors, and so far from demand- 
ing strict reparation, we ought rather to abate something of our 
privileges for the sake of peace. Let them come themselves and fetch us 
out] In this way the magistrates would publicly acknowledge the 
rashness and illegality of their conduct, and vindicate the innocence 
of Paul and Silas, and the whole community would see that wrong 
had been done them. " It was, among the Macedonians particularly, 
a testimony to the innocence of prisoners, if the magistrates should 
publicly release them from prison." 

38. They feared when tJiey Jieard] An insult offered to a Roman 
citizen was considered an outrage against the whole Roman people, 
and was, therefore, punished with great severity. The penalty for 
such an offense was death and confiscation of goods. 

39. Came and besouglit them] They were now thoroughly humbled. 
They acknowledge the impropriety of their course, and beseech them 
to overlook it. To depart out of the city] Not commanding, but re- 
questing them to leave the place, to prevent further tumult, and to 
save the character of the magistrates themselves. 

40. W^hen they had seen the brethren] Timotheus and Luke. Lydia's 
residence in Philippi had, by her request, become their home, and 
these two brethren were doubtless remaining there in great suspense, 
awaiting the fate of Paul and Silas. Comforted them] By their pre- 
sence, exhortations, and counsels. And departed] Paul and Silas 
left, but Luke and Timothy seem to have remained behind 5 they, 



276 



NOTES ON THE ACTS. 



Tiouse of Lydia: and wlien they had seen the brethren, they 
comforted them, and departed. 

not haying become obnoxious to the populace or authorities, could 
safely and profitably remain behind to confirm the faith of the little 
church, and strengthen the new converts within the prison walls. 
"By a comparison of passages, it appears probable that Luke re- 
mained in Philippi until Paul returned to this city, on his way to 
Asia Minor and to Jerusalem. Mention is again made of Timothy 
in Acts xvii, 14 ; and from that passage we learn that he was after- 
ward at Berea with Paul and Silas ; for Paul left him there with 
Silas, when he himself preceded to Athens. Perhaps Timothy was 
left with Luke at Philippi, while Paul and Silas went through 
Amphipolis and Apollonia to Thessalonica, (Acts xvii, 1,) and then 
rejoined them at Berea." 



CHAPTER XVn. 

1. Paul preaches in Thessalonica. 5. Persecuted by unbelieving Jews. 
10. Paul and Silas sent to Berea. 15. Paul sent to Athens. 18. Paul's de- 
fense upon Mars Hill. 

IVrOW when they had passed through AmphipoHs, and Apol- 
-LM Ionia, they came to Thessalonica, where was a synagogue 
of the Jews. 



1, Amphipolis] This was the chief city of the first division of 
Macedonia or Thrace, (now European Turkey.) It was built by 
Cimon, an Athenian general, four hundred and seventy years before 
the Christian era ; and in the middle ages bore the name of Chryso- 
polis, or golden city. It stood on the banks of the river Strymon, 
which nearly surrounded it, making it a peninsula. From this cir- 
cumstance its name was derived, Amphipolis being compounded of 
two Greek words, signifying around and city. There is now a mise- 
rable Turkish village situated nearly upon the site of this formerly 
large and opulent city, called Emboli. Apollonia] Another city of 
this part of Macedonia, situated between Amphipolis and Thessa- 
lonica. It received its name from the heathen deity, Apollo, to 
whom a splendid temple was here erected. It is at present called 
Erisso. Thessalonica] A large and populous city and seaport of 
Macedonia. It was situated on the Thermian Bay, and was an- 
ciently called Thermae; but being rebuilt by Philip, the father of 



NOTES ON THE ACTS. 



277 



2 And Paul, as Ms manner was, went in unto them, and three 
sabbath-days reasoned with them out of the Scriptures, 

3 Opening and alledging, that Christ must needs have suf- 
fered, and risen again from the dead ; and that this Jesus, whom 
I preach unto you, is Christ. 



Alexander, after his victory over the Thessalians, he gave it this name. 
At the time Paul visited this city it was the residence of the Roman 
proconsul, who governed the province of Macedonia. Besides being 
the seat of government, this city carried on an extensive commerce, 
which caused a great influx of strangers from all quarters, and the 
city became celebrated for the number, learning, and wealth of its 
inhabitants. The Jews were especially numerous here. The modem 
name of the place is Salonichi; it is the chief port of modern Greece, 
having a population of some sixty thousand, twelve thousand of 
whom are Jews. Where was a synagogue of the Jews] This fact may 
have been stated here, as the Jews might not have had synagogues 
in the surrounding cities, but simply proseuchas, or places for prayer, 
as in Philippi, Acts xvi, 13 ; but here, the number and the wealth of 
the Jews secured for them a regular house of worship. 

2. As Ms manner was] A Jew himself, and a teacher also, he found 
ready admission into the synagogues, now scattered throughout all 
the Roman empire. This gave the early Christian missionary a 
great advantage in his work. 

He first unfolds and expounds the salvation of the gospel to his 
brethren according to the flesh, and watches his opportunities for 
conveying the same important information to the Gentiles, assisted 
by those of the Jewish synagogue who believed. Three sabbath-days] 
Paul undoubtedly remained longer in the city ; but lectured no 
longer in the synagogue. Reasoned with them out of the Scriptures] 
That is, he founded all his arguments in favor of the Messiahship of 
* Jesus upon the Scriptures of the Old Testament, which they held to 
be divine. He discoursed to them from the sacred Scriptures, of Jesus 
and his gospel. 

3. Opening] Bringing out to the light, clearly and truly illustrating. 
Alledging] That is, aflirming, from the considerations already pre- 
sented. That Christ must needs have suffered^ &c.] For this, as we 
have before seen, (Acts ii, iii,) was a great objection in the minds of 
the Jews to Jesus, they believing that when the Messiah came, he 
would conquer all his enemies ; and the idea of suffering and death 
was repugnant to all their conceptions of his glorious and kingly 
ehai-acter. This became, therefore, a main point in the argument of 
the apostles — to prove that, according to the Scriptures wliich they 



278 



NOTES ON THE ACTS. 



4 And some of them believed, and consorted wltb Paul and 
Silas : and of the devout Greeks a great multitude, and of the 
chief women not a few. 

5 But the Jews which believed not, moved with envy, took 
unto them certain lewd fellows of the baser sort, and gathered 
a company, and set all the city on an uproar, and assaulted the 
house of Jason, and sought to bring them out to the people. 

6 And when they found them not, they drew Jason and certain 
brethren unto the rulers of the city, crying, These that have 
turned the world upside down, are come hither also ; 

received as inspired, the Messiah, when he came, must suffer all 
these indignities, even the cruel death which he experienced, but 
then be gloriously raised from the tomb again. This they aflfirmed 
to have been true of Jesus whom they preached. 

4. Some of them] The Jews — members of the synagogue. Con- 
soHed with Paul and Silas] " Joined themselves to," " took their lot 
with," became their adherents. Devout Ch^eeJcs] That is, inhabitants 
of Thessalonica, who had become, in part at least, already proselytes 
to the Jewish religion, and had renounced their idolatry. Chief 
women] Women of high standing in society in the city, who, having 
embraced Judaism, now embraced Christianity. 

5. Moved with envy] Jealous of the success of Paul and Silas in 
obtaining converts to the gospel. Certain leiod fellows of the baser sort] 
Vile, ill-disposed persons. The original term for lewd fdloivs denotes 
men who wickedly idled away their time in public places, similar to 
those now meant by the term loafers. By the baser sort were meant 
the very dregs of society — a mob of the vagrant, vicious, and idle 
frequenters of the market-place. Gathered a company] Collected a 
mob. Set all the city on an uproar] By their tumult and outrageous 
proceedings. Assaulted the house of Jason] Here probably Paul 
stopped. From Kom, xvi, 21, it appears that Jason was a relative 
of Paul. Sought to bring them out to the people] That is, to a popular 
assembly for examination. The word people does not refer to the 
mob that was filHng the city with confusion, but to a regular assembly 
of the citizens, before whom the accusations of the unbelieving Jews 
might be laid. 

6. When they found them not] Probably having escaped privately 
to another house. Unto the rulers of the city] The Roman magistrates 
of the city. These that have turned tlie world upside down, are corns 
hither also] This is the language of exaggerated passion. The term 
world is used in the popular sense, and the sum of the charge is, 
These mischievous men, who have excited commotion wherever 
they have been, have now come to disturb and trouble us also, 



NOTES ON THE ACTS. 



7 Wbom Jason hatli received : and these all do contrary to the 
decrees of Csesar, saying, that there is another king, one Jesus, 

8 And they troubled the people, and the rulers of the city, 
when they heard these things. 

9 And when they had taken security of Jason and of the other, 
they let them go. 

10 And the brethren immediately sent away Paul and Silas 
Dy night unto Berea : who coming thither^ went into the syna- 
gogue of the Jews. 

7. Whom Jason hath received] Permitted to lodge in his house, en- 
tertained them cordially. As Paul and Silas have escaped, they 
attempt to visit upon Jason the persecution intended for them. 
They make hira accountable for their sin, because he harbored 
them. These all do contrary to the decrees of Ccesar] They infringe 
upon a law of the Raman emperor. Saying^ that there is another hing^ 
me Jesus\ The Roman emperors suffered none in the provinces 
under their government to assume the title of king without their 
permission. These persons confounded the spiritual office and 
kingdom of Christ with a temporal dominion. The apostles had 
presented Jesus as the royal descendant of David, now establishing 
a universal empire; but these Jews understood their meaning, for 
this same Jesus had been crucified, and was no longer upon the 
earth. They seek to impose by this specious charge upon the igno- 
rant multitude, and the loyal magistrates, as the Jews in JerusalenS 
had attempted to secm*e the condemnation of Jesus himself, by such 
a charge before Pilate — accusing him of being a king, and thus a 
rebel against Csesar. 

8. And they troubled the people^ &c.] There seems to have been no 
particular opposition on the part of the magistrates and people to 
the apostles ; but these open accusations of their own nation, of 
seditious courses, filled them with anxieties. The people were agi- 
tated^ confused, and the magistrates dreaded a public tumult. 

9. Taken secwity of Jason] That is, Jason and those with him gave 
security, satisfaction, either by his assurance, or by a deposit of 
money, that no seditious movements were contemplated ; that Paul 
and Silas should leave the city, or that they would again appear for 
further examination at any appointed time before the magis- 
trates. 

10. The brethren] Of the little church, lately fonned of the be- 
lieving Jews — Jason and others. Immediately sent atvay] To avoid, 
probably, personal injury from the Jews and the excited multitude. 
Unto Berea] A city of Macedonia, a short distance south-west of 
Thessalonica, 



280 



NOTES ON THE ACTS. 



1 1 These were more noble than those in Thessalonica, in that 
they received the word with all readiness of mind, and searched 
the Scriptures daily, whether those things were so. 

12 Therefore many of them believed ; also of honorable women 
which were Greeks, and of men not a few, 

13 But when the Jews of Thessalonica had knowledge that the 
word of God was preached of Paul at Berea, they came thither 
also, and stirred up the people. 

14 And then immediately the brethren sent away Paul, to go 
as it were to the sea : but Silas and Timotheus abode there still. 

11. These loere more noble] Not in a worldly sense, but better dis- 
posed, more ingenuous and liberal minded. With all readiness of 
mind] Cheerfully, without prejudice; eager to obtain instruction, 
and to welcome the truth. And searched the Scriptures daily] Lite- 
rally, they sifted out, &c. ; alluding to the process of separating wheat 
from chaflF. They were Jews and Jewish proselytes ; they, therefore, 
possessed the Scriptures of the Old Testament : to these the apostles 
appealed for proofs of the Messiahship of Christ, and to them the 
noble Bereans turned to see if these things were really so. " From 
the conduct of the Bereans we may infer, first, the duty of studying 
the sacred Scriptures ; and, secondly, the obligation to exercise our 
reason in matters of religion 5 for they heard the apostles with can- 
dor, yet would not embrace their doctrines without due examination 
and inquuy." 

12. Many of them believed] Candid examination rarely ever fails to 
produce such a result. The Scriptures of both the Old and New 
Testaments lead directly to Chi-ist. Some of the bitterest enemies 
of Christianity have acknowledged that they have never read the 
inspired records of its origin 5 but those who have made themselves 
the most familiar with the Scriptm-es have arisen from their study 
with the firmest confidence in their insphation, and the divine origin 
of Christianity. Honorable women] (See verse 4.) 

13. Stirred up the people] Excited opposition among the populace 
by false accusations. How cruel and malicious was this course ! Not 
satisfied with the injury done these men of God in Thessalonica, 
they no sooner heard of the friendly disposition of the Bereans to 
them, than they hastened to arouse public prejudice and clamor 
against them. 

14. To go as it were to the sea] As our translation reads, it would 
seem as if his going to the sea was a feint to deceive his enemies as 
to his real course, while he secretly crossed the land to Athens. But 
the original would have been more properly translated, " Sent Paul 
to go toward the sea." To avoid the opposition of the Jews, which 



NOTES ON THE ACTS. 



281 



15 And they that conducted Paul brought him unto Athens : 
and receiving a commandment unto Silas and Timotheus for to 
come to him with all speed, they departed. 

1 6 Now, while Paul waited for them at Athens, his spirit was 
stirred in him, when he saw the city wholly given to idolatry. 



might follow him from one city to another, if he had crossed the 
country to Athens, those attending him may possibly have taken him 
to the neighboring seaport, Pydna, and sailed with him round the 
coast to Athens. The general belief, however, is that he passed the 
whole distance by land. Silas and Timotheus abode there still] Timo- 
theus had been left at Philippi with Luke, when Paul and Silas left 
that city ; but he seems shortly after to have rejoined Paul and Silas 
at Berea. Silas and Timotheus are again left behind to comfort and 
build up the infant church, Paul being the principal object of the late 
persecution ; the labors of the other brethren were probably in a mea- 
sure overlooked by their Jewish persecutors. 

15. Athens] Athens was the chief city of ancient Greece, one of the 
most renowned cities in the world, and the great seat of ancient arts 
and sciences. It was the birthplace of the most eminent men of anti- 
quity ; the resort of philosophers ; and was noted for the learning and 
valor of its inhabitants, and the great elegance of its public buildings. 
It is situated upon a gulf of the ^gean Sea ; and the ruins of its 
former magnificence still remain. It is now the seat of government 
of the modem Greek empire; but its miserable hovels of poverty 
sadly contrast with the fallen massive piUars that once adorned the 
majestic temples of the Grecian divinities. The Turkish followers 
of Mohammed, in A. D. 1456, swept over the cities of Greece, with 
their desolating bands, murdering the inhabitants, and defacing the 
beautiful works of art. Athens remained in their hands until 1829, 
when the present government was established through the interposi- 
tion of the European powers. American missionaries have been sent 
to Athens; and their voices have been heard in the same streets 
where Paul walked and pondered upon the idolatry of the inhabit- 
ants, proclaiming the same God, and our Lord and Saviour Jesus 
Christ. Receiving a commandment] Bearing back a message. 

1 6. His spirit was stirred in him] The sympathies and anxieties of his 
heart were deeply moved. The sight of their folly and blindness, and 
the knowledge of the consequences that must follow, moved his heart 
to its centre with pity for them, and zeal to preach to them the truth 
as it is in Jesus. Saic the city wholly given to idolatry] Or, as it is very 
properly expressed in the margin, /w// of idols. This was true in point 
of fact. The Athenians had prided themselves upon the number of 



NOTES ON THE ACTS. 



1 7 Therefore disputed he in the synagogue with the Jews, and 
with the devout persons, and in the market daily with them that 
met with him. 

18 Then certain philosophers of the Epicureans, and of the 
Stoics, encountered him. And some said, AVhat will this bab- 
bler say ? other some. He seemeth to be a setter forth of strange 



their deities, and had introduced them from all parts of the world, 
supposing that the more numerous their divinities, the more sure 
were they of protection. Thus one of their own writers assures us, 
that Athens had more images than all the rest of Greece ; and an- 
other remarks, that " it was easier to find there a god than a man." 

17. Therefore disputed] Discussed, presented, and defended the 
claims of Jesus to be the Christ, in the synagogues, and before the 
devout persons] The Grecian proselytes, who had already embraced 
Judaism — and disputing or arguing with tlie idolati'ous Athenians 
upon the true religion as distinguished from their false worship, 
wherever he could obtain access to them. In the market] In the 
forum — a place somewhat similar to oxvc exchange; a general resort 
for men of business and leisure, where people assembled to converse, 
hear lectures, learn the news, &c. There were many of these places 
in Athens ; and among them was this one in particular, in the most 
populous part of the city, and near to the place where the Stoic philo- 
sophers used to hold their discussions. Probably in this forum Paul 
held some of his controversies with the polished and learned, but 
idolatrous philosophers and curious inquirers of Athens. 

18. Certain philosophers of the Epicureans, and of the Stoics] " These 
were two celebrated sects of Grecian pliilosophei-s, both of whom 
held opinions very inconsistent with the doctrines of St. Paul. The 
Epicureans acknowledged no gods, except in name only, and abso- 
lutely denied that they exercised any providence over the world. 
The Stoics professed to believe both in the existence of the gods and 
their providence in the world; but they attributed all human actions 
to fixed and unalterable fate, to which they conceived the gods them- 
selves to be subject; and thus destroyed the foundation of all rehgion 
as much as the atheistical Epicureans did." — Bishop Pearce. En- 
counte7-ed him] Entered into discussion with him. This babbler] Lite- 
rally, a collector of seeds ; being the name of a small bird that lives by 
picking up seeds by the road. The word came to be applied to busy 
bodies, who spent their time in picking up the sayings and doings of 
others without order or method, and retailing them again to those 
they met — the word, therefore, means, an empty-headed prater — a 
mean, impertinent, and incorrigible talker. A setter forth of strange 



NOTES ON THE ACTS. 



283 



gods: because he preached unto them Jesus, and the resur- 
rection. 

19 And they took him, and brought him unto Areopagus, 
saying, May we know what this new doctrine, whereof thou 

speakest, is ? 

20 For thou bringest certain strange things to our ears ; we 
would know therefore what these things mean. 

21 (For all the Athenians and strangers which were there, 

gods] An announcer, or a proclaimer of foreign deities, gods not 
hitherto known and worshiped in Athens. Paul preached Jesus, and 
presented tlie only and true God, and the blinded Greeks inferred that 
they were probably two Jewish deities of whom they had not before 
heard. Jesus, and the resurrection] Tlie latter being the most con- 
vincing attestation of the Saviour's divine mission. 

19. Brought him unto Areopagus] More properly to Mars-hill, as the 
Greek word Areopagus means, and as it is translated in verse 22. 
The celebrated Athenian court, called the court of Areopagus, from 
the place where it was held, had its session in an appropriate edifice 
upon this hill. The hill was an elevation in the west part of the 
city, near to the Acropolis, or citadel of Athens, commanding a good 
view of the chief part of the city, and was used as a place of public 
assembly by the Athenian people. It is uncertain whether Paul was 
immediately carried before the grave and noted tribunal of the Areo- 
pagus, or whether the discussion in the market place was adjourned 
to the more commodious summit of Mars-hill, where the multitude 
could have a better opportunity of hearing the apostle more fully 
expound his novel views of religion. The latter idea seems to be 
confirmed by the facts, that no formal accusation appears to have been 
made against Paul, and no process of trial introduced, and that Paul 
in his address makes no defense against specific chai-ges, but makes 
a statement of his peculiar religious opinions in contradistinction to 
their irrational idolatry. Some of the members of the Areopagus, 
as Dionysius, might, however, have been present on the occasion. 
Verse 34. 

20. Thou bringest certain strange things] Literally, "things which 
strike us with surprise " — unheard of — astonishing. What these things 
mean] We desire an explanation of them. 

21. Fo^- all the Athenians, &c.] This character of the Athenians is 
fully confirmed by heathen writers. " They were remarkable for 
spending time in places of public resort, for learning and telling the 
news, and for light conversation. There were no fewer than three 
hundred and sixty places in the city where people of the lower orders 
were in the habit of meeting one another for conversation ; while the 



284 



NOTES ON THE ACTS. 



spent tiieir time in nothing else, but either to tell, or to hear 
some new thing.) * 

22 Then Paul stood in the midst of Mars-hill, and said. Ye 
men of Athens, I perceive that in aU things ye are too super- 
stitious. 

23 For as I passed by, and beheld your devotions, I found an 



more respectable classes had also their places of resort for the same 
purpose." — Ripley. Strangers which were there] Eoreigners who had 
come to Athens for pru-poses of business, or education, or pleasure. 
The city was thronged with these. 

22. Stood in the midst of Mars-hill] He stood in the midst of the 
assembly, gathered in the court of the Areopagus on Mars-hill. Ye 
are too superstitious] How true was this remark, and how well adapted 
to secure their attention ! The Athenians were noted for the multi- 
tude of their religious observances. But Paul showed that they " wor- 
shiped " they " knew not what." The apostle then noticed the occasion 
which led to his addressing them, (the sight of the altar to the un- 
known God:) and showed that it was his desire to enable them to 
satisfy their wish of worshiping even unknown gods, by pointing out 
that great Being who is the ody and the true God, some of whose chief 
attributes, and the various benefits he hath wrought, Paul then pro- 
ceeded to recount. From thence he inferred the duty incumbent on God's 
creatures of seeking, that is icorsMping, him ; at the same time noticing 
erroneous modes thereof, which had originated in utter ignorance of 
his true nature. This introduced an exhortation to abandon these 
errors, fortified by an announcement of a future day of judgment and 
punishment for all willful disobedience to the will of God. Thus 
forcibly and wisely did the great apostle of the Gentiles inti-oduce and 
develop the only true religion in the hearing of this idolatrous, proud, 
and educated people. 

23. Beheld your devotions] The word translated devotions, does not 
mean attendance upon religious ser^dces, sacrifices, &c., hut rather the 
objects of worship, such as temples, images, altars, &c. To the Unknown 
God] Heathen writers assure us that there were altars addressed to 
no particular deities, and that there were others inscribed to unknown 
and foreign gods. Among these, the apostle found one bearing the 
above remarkable inscription. There can be no doubt of its exist- 
ence, for the testimony of the apostle is sufficient ; its origin and pm-- 
port, however, are matters of doubt and conflicting opinions. " The 
most probable is, that it was erected on account of some great benefit 
received, which the Athenians attributed to some god, though it was 
uncertain to whom. It may possibly have been the God of the Jews 



NOTES ON THE ACTS. 



285 



altar with tWs inscription, TO THE UNKNOWN GOD. 
Whom therefore ye ignorantly worship, him declare I unto 
you. 

24 God that made the world, and all things therein, seeing 
that he is Lord of heaven and earth, dwelleth not in temples 
made with hands ; 

25 Neither is worshiped with men's hands, as though he needed 
anything, seeing he giveth to all life, and breath, and all things ; 

26 And hath made of one blood all nations of men for to dwell 
on all the face of the earth, and hath determined the times be- 
fore appointed, and the bounds of their habitation ; 

to whom reference was had by the persons who dedicated this altar. 
By stating that he declared this God, whom they worshiped igno- 
rantly, without knowing him, St. Paul refuted the charge of being 
a setter forth of strange gods." Whom therefore ye ignorantly worship, 
him declare I unto you] Not asserting that this altar was intentionally 
dedicated to the true God, though they were ignorant of his cha- 
racter. But as the fact was known to all, that an altar existed in the 
city inscribed to the unknown God, he makes it the occasion of 
enabling him, without committing the offense of introducing new 
divinities or a new worship, to call their attention to one, indeed un- 
known to them, who was the only true God. 

24. God that made the world] In presenting the true God to them, 
he took occasion to notice indirectly some of the false views of the 
Grecian philosopliers, who believed the matter of the earth always to 
have existed, and to have come into its present form by chance, or 
perhaps under the supervision of different deities. He asserts its 
creation to have been the work of God. Dwelleth not in temples made 
with hands] As did the images of their gods. The Being who had 
constructed a temple so vast and illimitable could not be confined to 
the narrow boundaries of the edifices erected by his own creatures. 1 

25. Neither is worshiped with men^s hands] " Neither is he worshiped 
or served by the works and offerings of men's hands, as though he 
needed anything they can make or do, seeing that he is himself the 
great Author and Giver of ' life, and breath, and all things.' " This 
was a rebuke of their costly sacrifices, their offerings of food and in- 
cense ; all these things belonging originally to him. 

26. And hath made of one blood] Hath caused all nations to descend 
from one man — made them of one race. This was another rebuke to 
the pride and prejudice of the Athenians. They believed they were 
of a superior race in their origin, having, according to their view, 
sprung, at first, out of the soil of Attica, while other nations had ob- 
tained possession of the countries they inhabited by invasion or con- 



286 



NOTES ON THE ACTS. 



27 That they should seek the Lord, if haply they might feel 
after hiin, and find him, though he be not far from every one 
of us: 

28 For in him we live, and move, and have our being ; as cer- 
tain also of your own poets have said, For we are also his off- 
spring. 

quest For to dwell on all the face of the ewrt}i\ He created man to 
people the whole globe ; but originated all the different nations and 
people, which, in his providence, he scattered over the earth, from one 
parent, that there might be a universal bond of brotherhood and sym- 
pathy. This is a great and instnictive truth : when it is fully em- 
braced by individuals and nations, all bloody wars will cease, and 
unity and peace universally prevail. Hath determined the times before 
appointed] That is, the times of the rise and fall of the different nations 
of the earth. They lie in his hands ; the pei'iod of their existence as 
nations has been definitely determined by the supreme Intelligence 
of the universe. And tlie hounds of their Imbitation] The limits, the 
boundaries of their different territories upon the earth. 

27. That they shovld seek the Lord] This the apostle asserts was the 
intended result of the divine goodness; that by all these merciful 
providences, exhibited in placing them in goodly habitations, giving 
life and breath, they might be induced through these manifest works 
to seek and worship their Creator. If haply] If perhaps. They 
might fed after hira] As a man gToping, bewildered, in the dark, 
feeling his way along ; so they, although benighted, if they had care- 
fully crept along in the direction of the glimmering light of nature 
which they enjoyed, might have made tlie discovery of the true God. 
Though he he not far from every one of us] That is, the difficulty of 
finding him consisted not in his being at so great a distance from 
them, but in the darkness of their minds ; for God, by his Spirit, is 
everywhere present, and always with us. The sincere seeker cannot 
long fed after him without making the happy discovery of his gra- 
cious presence. 

28. For in him we live, and move, &c.] So near to us is he, and so 
dependent are we upon him, that " he is the veiy source of our exist- 
ence: the principle of life comes from him; the principle of motion 
also comes from him, one of the most difficult things in nature to be 
properly apprehended ; and a strong proof of the continued presence 
and energy of the Deity." Have our being] " And we are." We live 
in him, move in him, and are in him ; our existence every instant 
being dependent upon him. By him we are what Ave are. As cer- 
tain also of your own poets] The poet quoted to is Ai-atus, a Cilician, 
and a countryman of Paul (Compare Col. i, 16, 17} Heb. i, 3.) 



NOTES ON THE ACTS. 



287 



29 Forasmuch then as we are the offspring of God, we ought 
not to think that the Godhead is like unto gold, or silver, or 
stone, graven by art and man's device. 

30 And the times of this ignorance God winked at ; but now 
commandeth all men everywhere to repent : 

Cleanthes also, a Stoic philosopher and poet, in a noble hymn to 
Jupiter, the chief of the heathen gods, introduces the same idea. The 
following is the first stanza of an excellent version of it by Dr. West, 
a learned English writer, as quoted by Ripley in his Notes : — 

" O, under various sacred names adored I 
Divinity supreme ! all-potent Lord ! 
Author of nature ! whose unbounded sway, 
And legislative power, all things obey ! 
Majestic Jove ! all hail ! To thee belong 
The suppliant prayer and tributary song ; 
To thee from all thy mortal offspring due, 
From thee we came, from thee our being drew ; 
Whatever lives and moves, great Sire ! is thine, 
' Imbodied portions of the soul divine." 

This language, applied by the Grecian poet to their heathen deity, 
the apostle, with great tact and effect, applies to the true God. For 
we are also his offspring] Showing their close and intimate relation to 
God ; their poets had spoken of them as the offspring, the children 
of God — sustained by him, as the child is by the constant care and 
attention of the parent. Thus Dr. Clarke ti'anslates a quotation 
from Aratus : — 

"Jove's presence fills all space, upholds this ball ; 
All need his aid ; his power sustains us all. 
For we his offspring are ; and he in love 
Points out to man his labor from above." 

29. Forasmuch then] The apostle now sums up the results of his 
preceding argument. Since we are his offspring, and are continually 
dependent upon his power for our life and happiness, he cannot be a 
lifeless, unintelligent block of gold, or silver, or stone, fashioned by 
human art. He must be a living, intelligent, powerful, omnipresent 
Spirit. He is, therefore, not to be worshiped by idolatrous forms, 
and through senseless images, as did the Athenians, but by the Spirit, 
in a spiritual manner. 

30. And the times of this ignorance] Although this ignorance of the 
true God was willful, and they might, by feeling after him, have 
found him, but had wickedly extinguished the light of the Spirit, 
Rom. i, 20, 23 ; and when they knew God, worshiped him not as God, 
until their foolish hearts were darkened, yet God mercifully forbore 



288 



NOTES ON THE ACTS. 



31 Because he hath appointed a day, in the which he will 
judge the world in righteousness, by that man whom he hath 
ordained: whereof he hath given assurance unto all ?nen, in that 
he hath raised him from the dead. 

32 And when they heard of the resurrection of the dead, some 
mocked : and others said, We will hear thee again of this matter. 



toward them. God loinked ai] God overlooked, or bore with, heathen 
ignorance ; did not punish it with its due severity. But now command- 
etk all men everywJiere to repmt] He forbore, because no dhect and 
immediate revelation of his will had been made. But now the great 
divine Teacher had appeai'ed, for whose coming many of the Grecian 
philosophers had been looking, and who, they expected, would give 
them important light on the character of God, trae rehgion, and the 
future state of man. This instruction he had given through him 5 
God now, as Creator, commanded all men to repent of their former 
idolatries and sins. 

31. Because he hath appointed a day^ &c.] Eixed the period. The 
apostle here adduces another and solemn reason for obeying the 
command of God ; not only on account of his mercy in providence, 
his long forbearance, and his present revelation of Hght in the gospel 
of Christ, does he exhort them to repent, but in view of the judgment 
to come in the futm-e world, when they will be held strictly account- 
able for all their privileges and Hght. Judge tJie world in tighteousness] 
A Hebraism for "will judge the world righteously," that is, with 
perfect justice, meting to all their reward or punishment, according 
to their opportunities. By that man] Jesus Christ. Whom he hath 
ordained] To be the judge on this august occasion. Whei-eof he hath 
given assurame] Hath given testimony or evidence. In that he hath 
raised him from the dead] That is, Christ's resun'ection was a proof 
that God could raise the dead, and it was also a divine attestation 
that Jesus Christ was what he represented himself to be, the Son of 
God, who would judge the world at the last day. Acts x, 42 ; Matt. 
XXV, 31. 

32. When they heard of the resuirection] The apostle was doubtless 
intending to proceed further in his discourse, unfolding the gospel of 
this glorious Saviour, whose mission had been so wonderfolly attested 
by his being raised from the dead, but the assembly rise up in con- 
fusion. This doctrine — the resurrection from the dead — was so con- 
trary and abhorrent to their views of the destiny of human beings, 
even if they existed after death, that they meet the assertion as if it 
had been too extravagant and wild for consideration, and beyond 
their patience to endure. iSome mocked] Eidiculed the idea j probably 



NOTES ON THE ACTS. 



S3 So Paul departed from among them. 

34 Howbeit, certain men clave unto bim, and believed : among 
tbe wbicb was Dionysius the Areopagite, and a woman named 
Damaris, and others with them. 

the most ignorant and lowest class of those present. We loill hear 
thee again of this matter] The better part of his hearers expressed their 
dissent from his views in a more courteous manner. Not that they 
cared to hear him further, but politely hinted to him to close his 
discourse, or made a civil apology for leaving, not relishing his 
doctrines. 

33. Paul depai-ted from among them] From the assembly on 
Mars-hill. 

34. Clave unto him] Joined themselves to him, became his ad- 
herents. And believed] His word, and in Jesus Christ as a Saviour. 
Dionysius the Areopagite] A member of the court of the Areopagus, 
and, on this account, a man of eminence, learning, and integrity, or he 
would not have been found in this venerable court. Eusebius relates 
that he became a distinguished Christian preacher in Athens, and 
died a martyr's death ; but full credence cannot be given to these 
traditions. Damaris] Nothing more is known of her. Probably she 
was a lady of some eminence, and from the higher class, from her 
name being singled out from the others. 



CHAPTER XVIII. 

1. Paul departs for Corinth, and preaches there, supporting himself by his 
trade. 9. The Lord encourages him in a vision. 10. Is arrested, and carried 
before Gallic ; but is dismissed without trial. 18. Sails to Syria, and journeys 
through the churches. 24. Apollos, an Alexandrian Jew, begins to preach with 
much success. 

AFTER these things, Paul departed from Athens, and came 
to Corinth ; 

1. After these things] The circumstances related in the preceding 
chapter. How long Paul remained in Athens it is impossible to tell ; 
Dr. Clarke thinks not less than three months : but finding little pro- 
gress to be made among them by his labors, he leaves for other more 
favorable scenes. Corinth] A most distinguished city of Greece, and 
second only to Athens. It was very favorably situated, west of 
Athens, between the two gulfs, Lepanto and Egina, the one opening 
into the ^gean Sea, on the east, and the other into the Ionian Sea, 
ou the west. Its extensive commerce was carried on by two sea- 

13 



290 



NOTES ON THE ACTS- 



2 And found a certain Jew named Aquila, born in Pontus, 
lately come from Italy, with his wife Priscilla, (because that 

ports, one at the head of each gulf, Lechaum at the west, and Cen- 
chrea at the east. Her commerce enriched her with wealth ; but led 
her inhabitants into luxury and dissoluteness. The city was adorned 
■with the most magnificent temples, theatres, and porticoes, enriched 
with the beautiful columns which are now distinguished in archi- 
tecture by the designation of Corinthian. The arts and sciences 
were here carried to such perfection that Cicero tei-ms it " the hght 
of all Greece;" and schools of philosophy and rhetoric, taught by 
able masters, abounded. Strangers resorted hither for instruction 
from all quarters ; but the lionor which this renowned city derived 
from the learning of its philosophers was dimmed by the dissolute- 
ness of their manners. A knowledge of this will throw hght upon 
St. Paul's exhortations in 1 Cor. vi, 9, 10, and his defense of the 
Christian doctrines against the Sopliists, by whose means contentions 
had been introduced into the church at Corinth. The city v/as de- 
stroyed by the Roman consul, Mummius, B. C. 146 ; but was rebuilt 
by Julius Caesar, who made it a Roman colony, and capital of the 
Roman province of Achaia; and it rapidly increased in size and 
splendor, and held its ancient position when visited by St. Paul. 
The present state of Corinth exhibits a melancholy conti-ast to the 
splendor of its early days. Some years ago it contained four or five 
mosques within its castle, and five or six small churches, which were 
mostly ruined. The town is a heap of ruins, and the inhabitants are 
few and poor. "It is an interesting consideration," says Latrobe, 
" that, amid all the changes to which Corinth has been subjected 
since St. Paul's sojourn there, it has ever retained a profession of the 
faith of Christ ; and although ' the chixrch of God, which is at Co- 
rinth,' is at present of smaller extent than it had been at any pre- 
vious period of its history, the thought is, at least, gratifying, that 
the only place of worship now attended by its inhabitants is dedi- 
cated to the service of the same Lord, who appeared by night unto 
the apostle, and said, ' I have much people in this city.' " 

2. A certain Jew named Aquila\ Whether Aquila was a professed 
Christian at this time or not, is not stated. Dr. Clarke supposes that 
he may have been converted while Paid abode with him ; but the 
general opinion is, that he had been converted at Rome, where a 
church had been very early formed by the returning Jews from 
Jerusalem, who, at the Pentecost, had been powerfully converted to 
a behef of the gospel. Aquila is a Roman name ; and it was cus- 
tomary for Jews who resided in foreign cities to take a name adapted 



NOTES ON THE ACTS. 



291 



Claudius had commanded all Jews to depart from Eome,) and 
came unto them. 

3 And because he was of the same craft, he abode with them, 
and wrought, (for by their occupation they were tent-makers.) 



to the language of the country. Both Aquila and Priscilla, his wife, 
are honorably and afFectionately mentioned by the apostle for their 
zeal in the cause of Christ. Pontus] This was the north-eastern pro- 
vince of Asia Minor, lying upon the southern coast of the Black Sea. 
Under Mithridates the Great this country had been one of the most 
powerful enemies of Rome ; but it was at length subdued by Pompey, 
and became a Roman province. Many Jews resided here. Acts ii, 9 ; 
1 Peter i, 1. Italy] The country of which Rome is the capital, in 
the south of Europe. Claudius] Emperor of Rome, who reigned 
from A. D. 41 to 56 ; mentioned also in Acts xi, 28. Had commanded 
all Jews to depart from Rome] This decree of Claudius is confirmed by 
the Roman historian Suetonius, who attribtftes it to the continual 
disturbances among the Jews themselves. " He expelled the Jews 
from Rome," says he, " as they were making continual insurrections 
under their leader Chrestus." Some commentators have supposed 
that Chrestus was an Hellenistic Jew, who was an instigator and 
leader of disturbances ; but the best-founded opinion is, that under 
this title Christ was signified. These tumults were probably the 
result of rehgious discussions and dissensions between the Jews and 
the Christians, (whether Jews or Gentiles.) "As in Antioch, Lystra, 
Thessalonica, Berea, so in Rome, the bitterness of the unbelieving 
Jews had driven them to extreme measures against the disciples of 
Jesus. In these difficulties, the name of the Saviour would, of 
course, be repeatedly employed in such a manner as that a Roman 
historian might easily mistake it for the name of a living leader. 
These disputes leading to a disturbance of the public peace, the 
emperor issued his decree for ridding the cities of its disturbers. In 
such a decree the Jewish Christians would be included, as really as 
other Jews, because the Romans made no distinction at that time 
between the two companies, regarding them, probably, as rival sects 
of the same religion. Aquila and Priscilla afterward returned to 
Rome, Rom. xvi, 3 ; the decree having respect, perhaps, to a Mmited 
time, or being afterward revoked." 

3. Because he was of the same craft] Because he practiced the same 
trade. It was customary among the Jews, whatever might be their 
wealth, or the education and profession of their children, to have 
them taught some mechanical trade, so that they might support 
themselves by manual labor, if a necessity for it should occur during 



B&3 NOTES ON THE ACTS. 

4 And he reasoned in tlie synagogue every sabbath, and per- 
suaded the Jews and the Greeks. 

5 And when Silas and Timotheus were come fi-om Macedonia, 
Paul was pressed in the spirit, and testified to the Jews, that 
Jesus was Christ. 

6 And when they opposed themselves, and blasphemed, he 
shook his raiment, and said unto them. Your blood he upon your 

their lives. And tvrought] Labored with his hands. They were tent- 
makers'\ And this would be a profitable employment, from the great 
demand for tents for military and domestic purposes. These were 
made of skins or of thick cloth ; and as inns throughout the East are 
rare, they were necessary for all traA^elers ; and for many served for 
dwellings during the heat of the summer, and even throughout 
the year. 

4. He reasoned in the synagogue] Argued that Jesus was the Christ ; 
proved from the Old Testament the truth of his gospel. Persuaded 
the Jews and the GreeJc^ That is, endeavored to persuade or convince 
them. By the Greeks, may be meant proselytes to the Jewish reh- 
gion, or inhabitants of Corinth, attracted to the Jewish synagogue to 
hear Paul ; probably the former. 

5. When Silas and Timotheus were come frmi Macedonia] They had 
been left in Berea of Macedonia, when persecution had driven Paul 
out. Paul was pressed in the spirit] There is some difference in 
opinion whether this means that Paul was oppressed in spirit, and 
filled with the deepest solicitude for the unbelieving Jews and 
heathens around him, and anxious to find openings to introduce 
the gospel among them, or that he was constrained hy the Spirit of 
God, and so powerfully urged to preach, that he coidd not resist. 
Either sense is appropriate, and even both may be included in it. 
Some read the passage, "Paid was pressed with the word," that is, 
zealously occupied in preaching it. And testified to the Jews that Jesus 
toas Christ] With more than his former fei'vency; perhaps ceasing 
from his daily business, after the an-ival of Silas and Timotheus, he 
gave himself up to the work of zealously preaching Christ as the 
Messiah and only Saviour. 

6. When they opposed themselves, and blasphemed] Set themselves in 
an attitude of hostility against the truth, and revUed the apostle and 
his doctrine, as the Jews had treated the Saviour himself when upon 
the earth. He shook his raiment] A common symbolical action, sig- 
nifying that he renounced all further dealings with them ; it was a 
similar act to the shaking the dust from the feet, it being a solemn 
and expressive protest against their unbelief and obstinacy. (See 
Acts xiii, 51.) Your blood be upon your own hcaxis] Or rather, "yom" 



NOTES ON THE ACTS. 



293 



own heads: I am clean: from henceforth I will go unto the 
Gentiles. 

7 And he departed thence, and entered into a certain mail's 
house, named Justus, one that worshiped God, whose house 
joined hard to the synao-ogue. 

8 And Crispus, the chief ruler of the synagogue, believed on 
the Lord with all his house : and many of the Corinthians hear- 
ing, believed, and were baptized. 

blood is upon your o^¥n heads," that is, the perdition which you will 
incur by rejecting the gospel is solely owing to yourselves. / am 
clean] I am pure of it; the blame is not to be imputed to me, as I 
have faithfully warned you of the consequences of persisting willfully 
in your unbelief From henceforth I will go unto tlie Gentiles] Of course 
this was limited to Corinth ; and the meaning is, — as you have re- 
jected and reviled the gospel I first offered to you, according to the 
injunction of Jesus Christ, and thus shown yourself unworthy of it, 
during the rest of my stay in Corinth I shall spend my time princi- 
pally in obtaining access to the Gentiles, and in preaching to them. 
Acts xiii, 46. 

7. He departed thence] From the synagogue, where he had used the 
language found in the preceding verse. Named Justus, one that wor- 
shiped God] The language seems to show that Justus was a Jewish 
proselyte, whose mind had received light from the teachings of the 
apostles, and whose heart had been opened to receive the doctrines 
he taught. Whose Itouse joined hard to the synagogue] His house was 
contiguous to, adjoining the synagogue. Paul retired hither, because 
of its nearness, and perhaps on account of its conveniences for ac- 
commodating those that might follow him from the synagogue to 
hear him expound still further the blessed truths of the gospel. 

8. Crispiis, the chief ruler of the synagogue] An officer of high im- 
portance and respectability among the Jews.; for he was their pre- 
siding officer, and enjoying all the powers of a judge in cases of 
conscience and in criminal matters. His conversion was a galling 
loss to the Jews, and a source of joy to the apostles and infant 
church. He is mentioned, in 1 Cor. i, 14, as one among the few 
that Paul personally baptized. With all his fwuse] Became Christians 
by faith in Jesus as their Saviour, and by the consecration of the 
younger members in the act of baptism; another instance of the 
reception of a family into the church of Christ. Ma7iy of the Corin- 
thians ftearin/j] The natives of the city, Gentiles, hearing the preach- 
ing of Paul, he having left the Jewish synagogue, and seeking 
opportunities to congregate and address the heathen inhabitants of 
the city. 



294 



NOTES ON THE ACTS. 



9 Then spake the Lord to Paul in the night by a vision, Be 
not afraid, but speak, and hold not thy peace : 

10 For I am with thee, and no man shall set on thee, to hurt 
thee : for I have much people in this city. 

11 And he continued there a year and six months, teaching 
the word of God among them. 

1 2 And when Gallio was the deputy of Achaia, the Jews made 
insurrection with one accord against Paul, and brought him to 
the judgment-seat, 

13 Saying, This fellow persuadeth men to worship God con- 
trary to the law. 



9. Then spake the Lord] The Lord Jesus Christ thus miraculously 
appears to confirm the faith of the apostle, and strengthen liim to 
continue his zealous labor, unmoved by the revihngs and obstinacy 
of the Jews and Gentiles. 

10. For I am with thee] (See Matt, xxviii, 20.) No man shall set on 
thee, to hurt thee] That is, thou shalt suffer no bodily attack ; though 
reviled, no one shall assail thee to cause personal injury. For I have 
much people in this city] Those who will be converted hereafter through 
the labors of Paul and others, are called the Lord's people by antici- 
pation. As if he had said. There are many who will embrace my 
religion ; the present, " I have," being used to denote the certainty of 
the event. Among the most unpromising subjects of grace, often- 
times, the richest triumphs of the gospel are exhibited. "We should 
never limit the power of God, or become discouraged by unpropitious 
circumstances. 

12. IVhen Gallio ivas the deputy of Achaia] Greece had been divided 
by the Romans, Avhen they conquered it, into two principal divisions, 
Macedonia and Achaia, of which the last was the most southern, and 
had Corinth for its capital. Each province was governed by a pro- 
consul; and this office Gallio now entered upon, the tenn deputy in 
the text not clearly expressing his official position. He was brother 
of Seneca, the celebrated Eoman moralist ; and the historians of his 
time represent him as of a peculiarly mild and amiable temper, and 
of exemplary morality. The Jews made insuirection] Raised a tu- 
mult, made an assault, seized Paul, and bore him to the judgment- 
seat, or tribunal of the proconsul. Probably thinking the new officer 
would be more likely to accede to their clamor, in order to win their 
submission to his authority, or expecting to accomplish their pur- 
poses on account of the known easiness and accommodating spirit 
of Gallio, they appear before him with the apostle. 

13. This fellow] Expressive of the utmost disrespect. Persuadeth 
men to worsliip God contrary to the law] That is, contrary to the law of 



NOTES ON THE ACTS. 



295 



. 14 And wlien Paul was now about to open his mouth, Gallic 
said unto the Jews, If it were a matter of wrong, or wicked 
lewdness, O ye Jews, reason would that I should bear with you: 

15 But if it be a question of words and names, and of your 
law, look ye to it : for I will be no judge of such matters. 

16 And he drave them from the judgment-seat. 

1 7 Then all the Greeks took Sosthenes, the chief ruler of the 
synagogue, and beat him before the judgment-seat. And GaUio 
cared for none of those things. 

Moses. The Jews throughout the Eoman provinces were permitted 
to practice their peculiar religious rites according to the Mosaic 
institutes. Their charge amounts to this : " The Roman people per- 
mit us Jews in Greece to worship God after the rites of the Mosaic 
law ; but this fellow teaches things contrary to our law, and excites 
disturbances among us." — Bloomfield. 

14. Was now about to open his mouth] To commence his defense. 
If it were a matter of wrong, or wicked lewdness] Gallio seeing at once 
that there was no criminal charge brought against Paul, but that a 
matter of religious difference only existed between the Jews and the 
apostle, and not properly coming before his tribunal, he dismisses it 
at once, saying, " If it were some injustice, or wicked misdemeanor, 
(of which you accuse him,) it would be reasonable that I should bear 
with you," tliat is, patiently hear what you have to say. 

15. But if it he a question of words and names] Of doctrines; or whe- 
ther the individual named Jesus be the true Messiah. And of your laio] 
Or if it is for a transgression of your own ecclesiastical law. Look ye 
to it] Let it be settled among yourselves. It is out of my jurisdic- 
tion as a civil ruler, and I will have nothing to do with it. 

16. He drave them, &c.] He dismissed the complaint, and ordered 
them away. 

17. Tlien all the Greeks] The multitude — the rabble of Corinth — 
drawn together to listen to the trial. Took Sosthenes, the chief ruler of 
the synagogue] Sosthenes had probably succeeded to this office after 
Crispus, who had previously held it, became converted to Chris- 
tianity, He also became afterward a disciple of Christ. 1 Cor. i, 1. 
And beat him before the judgment-seat] He may have appeared as the 
principal accuser in behalf of the Jews ; and the multitude, indignant 
at the imnecessary disturbance of the public peace made by the Jews? 
and the malignity they seemed to exhibit against Paul, gave vent to 
the common prejudices against the Hebrew race, by striking Sos- 
thenes with their fists as he passed out from the judgment-hall before 
them, being expelled from the tribunal. Gallio cared for nmie of those 
things] Gave himself no concern about tJiem. Perhaps as the accusation 



296 



NOTES ON THE ACTS. 



18 And Paul after this tarried there yet a good wWle, and 
then took his leave of the brethren, and sailed thence into 
Syria, and with him Priscilla, and AquUa; having shorn hi^ 
head in Cenchrea : for he had a vow. 

19 And he came to Ephesus, and left them there: but he 



had seemed to him so trivial, and such an exhibition of sectarian 
bitterness on the part of the Jews, and as the beating was probably 
nothing more than the striking him with their fists as he passed out, 
Gallic thought it best not to interfere. Both Romans and Greeks 
despised the Jews, and on this account this exhibition of mutual dis- 
dain might not meet with liis expressed disapprobation. It was the 
policy of the Eoman authorities to himior the peculiar vices and 
prejudices of the nations they conquered, in order that they might 
bear more quietly the yoke of subjection. 

18. Tarried there yet a good while] The open opposition of the Jews 
being thus summarily ended, he had a better opportunity to preach 
Jesus and him crucified, especially to the Corinthians. Dr. Clarke 
supposes he remained here about two years. Sailed thence into Syria] 
Being on his way to Jerusalem. Having shorn his head in Cenchrea] 
It is difficult, if not impossible, from the passage to determine whe- 
ther this refers to Aquila or Paul; the majority of commentators, 
however, apply it to the latter. There is as much uncertainty about 
the occasion and nature of this vow. This is well known, that it was 
customary among the Jews and others, in seasons of sickness and 
perU, or when any temporal good was most earnestly desired, to vow, 
as a token of gratitude, the offering of the hair (which was highly 
prized) to God, the shaving of which denoted the fulfillment of the 
vow. Cenchrea was the seaport of Corinth on the east, and was 
eight miles distant. 

19. And he came to Ephesiis] This was the metropolis and principal 
mart of proconsular Asia, and was situated on the river Cayster, 
near the western coast of Asia Minor. It was renowned for its 
wealth and magnificent temple dedicated to Diana. It aftei-ward 
became the seat of a large and flourisliing Christian church and 
bishopric, but is now a heap of ruins — a monument of the frailty 
and vanity of human gloiy. In 1826, when visited by Rev. Mr. 
Hartly, " corn was growing in all directions amidst the forsaken 
ruins •, and one solitary individual only was found who bore the name 
of Christ; instead of its once flourishing church, where assembled 
thousands exclaimed, ' Great is Diana of the Ephesians,' now the 
eagle yells, and the jackall moans." Left them thei-e] Left Priscilla 
and Aquila. " Paul had brought them with him, on his voyage to 



NOTES ON THE ACTS. 



297 



himself entered into the synagogue, and reasoned witli the 
Jews- 

20 When they desired Mm to tarry longer time with them, he 
consented not : 

21 But bade them farewell, saying, I must by all means keep 
this feast that cometh in Jerusalem : but I wiU return again unto 
you, if God will. And he sailed from Ephesus. 

22 And when he had landed at Cesarea, and gone up and 
saluted the church, he went down to Antioch. 

23 And after he had spent some time there^ he departed and 
went over all the country of Galatia and Phrygia in order, 
strengthening all the disciples. 

24 And a certain Jew, named Apollos, born Alexandria, an 
eloquent man, and mighty in th^ Scriptures, came to Ephesus. 



Cesarea, as far as Ephesus, and then put them on shore ; and the 
ship stopping there a short time, including a sabbath-day^ Paul took 
the opportunity of preaching to the Jews, to whom his discourse was 
so acceptable that they pressed him to remain longer with them; 
which request, however, he was obliged to refuse, because if he per- 
mitted the ship to go without him, he would probably not be able to 
meet with another to convey him in time for the feast at Jerusalem." 
— Bloomfield. 

21. I must by all means keep this feast that cometh in JemsaleTn] The 
sense being, " I must spend the feast here :" that is, it is my purpose 
so to do. The approaching feast was pi'obably the passover; and 
the probable cause of Paufs anxiety to be there was not that he felt 
it an incumbent duty to celebrate the feast there as a Jew, but as 
there would be a great gathering of Jews from all parts of the world, 
it would give him a most favorable opportunity to preach Christ, and 
also of meeting many Jewish Christians who would come up to the 
beloved city on this occasion. If God will] If it is in accordance with 
his providence. A beautiful example of submission to the divine 
disposition of events. 

22. Landed at Cesarea] Cesarea in Palestine, a convenient seaport 
to Jerusalem. Gone up and saluted the church] At Jerusalem — ex- 
pressing to them his continued and affectionate regard. Went down 
to Antioch] In Syria; from wlience he had started on his second mis- 
sionary tour. Acts XV, 36-40. 

23. Departed and went over all the country^ &c.] Commenced his third 
apostolical tour. 

24. At Alexandria] A city in the north of Egypt, on the Mediter- 
ranean, built by Alexander the Great, and formerly enjoying great 
renown for its wealth, learning, and pubhc buildings. It was the 

13* 



298 



NOTES ON THE ACTS. 



25 This man was instrncted in the way of the Lord : and being 
fervent in the spirit, he spake and taught diligently the things 
of the Lord, knowing only the baptism of John. 

26 And he began to speak boldly in the synagogue : whom, 
when Aquila and Prise ilia had heard, they took him unto themj 
and expounded unto liim the way of God more perfectly. 

27 And when he was disposed to pass into Achaia, the bre- 

residence of numerous Jews. An eloquent tnan] Probably educated 
in one of the noted rhetorical schools of Alexandria, and having an 
easy utterance and an impressive manner. Mighty in the Scriptures] 
Having diligently studied the Scriptures, and become familiar with 
their contents, he was ready and forcible in their use — " well versed in 
the interpretation of the Sci-iptures of the Old Testament." 

25. Was instructed in the way of the Lord] As far as he could be by 
the ministry of John the Baptist, or one of his disciples. He had 
been taught the doctrine of a Messiah, and to expect his early ad- 
vent. He had not as yet learned that he had actually come. Being 
fervent in the spirit] Being full of zeal, and ardent in his feelings. 
Knowing only the baptism of John] The doctrines preached by John, of 
which the baptism of repentance formed an important part. These 
he promulgated with great ardor. Whether he obtained his know- 
ledge of the truths that John taught, on a journey that he might have 
taken during the Baptist's ministry to Jerusalem, or from one of 
John's disciples, Avho had wandered as far as Alexandria, and with 
whom ApoUos had formed an acquaintance, we do not know ; pro- 
bably the latter was the case. 

26. Whom, when Aquila and Priscilla had heard] While tairying in 
this city they improved the opportunity offered by the synagogue 
worship for listening to the inspired word of God, and of preaching 
Christ, the Messiah, to the Jews gathered there. They heard with 
great interest, undoubtedly, the zealous preaching of Apollos, and 
saw how important it was that he should be fully instrncted in the 
gospel. Expounded unto him the way of God more perfectly] The divine 
plan of salvation. They opened and explained the gospel of the 
Son of God, testifying that Christ had already come according to 
prophecy, and had been crucified, and had risen again, and thus 
opened the way of salvation for guilty man. A proper example this 
for experienced and advanced Christians : an exhibition of a most 
teachable spirit is here given by the young preacher Apollos. 

27. And when he was disposed to pass] Eager to spread the light he 
received, he seems to have been traveling from place to place. Now 
having acquired most important instructions, his heart yearns to 
spread the knowledge of the Messiah in other places. Achaia] This 



NOTES ON THE ACTS. 



299 



thren wrote, exhorting the disciples to receive him : who, when 
he was come, helped them much which had believed through 
grace. 

28 For he mightily convinced the Jews, and that publicly, 
showing by the Scriptures, that Jesus was Christ. 

was the province of Greece, of which Corinth was the capital, where 
Priscilla and Aquila had lived, and where the young church needed 
his eloquent labors to draw in the unaffected multitudes who had 
not as yet paid attention to the truths that Paul had delivered. 
Wrote, exhorting the disciples to receive him] The brethren of Ephesus 
wrote to the brethren of Corinth in favor of Apollos, and praying 
them to receive him kindly. Which had believed through grace] 
Thi-ough divine grace or favor. This may refer to the gracious 
assistance given to those who believed, enabUng them, in a saving 
manner, to trust in Christ, or to the divine assistance bestowed upon 
Apollos. As if it had read, " Through the grace of God, he helped 
or profited them who had received the faith." 

28. For he mightily convinced the Jews] He reasoned with great 
power, and with arguments that were unanswerable — ^he powerfully 
refuted all their objections to Christianity, and convinced many. 
Showing by the Scriptures, &c.] Proving from the received word of 
God that Jesus was the true Messiah. 



CHAPTER XIX. 

1. Paul at Ephesus. 3. .John's disciples become believers, and receive the 
Holy Ghost by the hands of Paul. 12. Paul preaches tAvo years, and performs 
miracles there. 14. The seven sons of Sceva. 18. Many believe, and burn 
their magical books. 24. Demetrius the silversmith, and the great disturbance 
in Ephesus, concerning the goddess Diana. 

AND it came to pass, that while Apollos was at Corinth, Paul 
having passed through the upper coasts, came to Ephesus ; 
and finding certain disciples, 

1. While Apollos was at Corinth] The capital of Achaia, whither 
Apollos had journeyed from Ephesus. Upper coasts] That is, 
through Pln-ygia and Galatia, which lay further in the interior, 
and at the north of Ephesus, higher up, as the map shows, from the 
Mediterranean and ^gean Seas, than Ephesus, which was situated 
upon the sea-coast. Finding certain disciples] These persons seem to 
have been in the same situation as Apollos. Acts xviii, 24. Either 
having attended upon the preaching of John, and received baptism, 



800 



NOTES ON THE ACTS. 



2 He said unto them, Have ye received the Holy Ghost since 
ye believed ? And they said unto him, We have not so much 
as heard whether there be any Holy Ghost. 

3 And he said unto them, Unto what then were ye baptized ? 
And they said, Unto John's baptism. 



by him some twenty-six years before this, or having been instructed 
and baptized by one of John's disciples, they believed in a Messiah 
about to come, not having heard of the advent and crucifixion of the 
Saviour, or the gospel of the kingdom preached. They were devout 
and pious persons, " waiting for the consolation of Israel." 

2. Have ye received the Holy Ghost] That is, the miraculous gifts of 
the Holy Spirit, as appears from the sixth verse. In the early period 
of tht church's history, both for its defense and success, we have seen 
that true believers were not only endowed with the spiritual graces 
of the Holy Ghost, but also with mii-aculous gifts and powers. Since 
ye believed?] Paul addresses them, being a company of devout men, 
as if they had professed faith in the Saviour ; they had indeed be- 
lieved in his coming. We have not so much as heard whether there he 
any Holy Ghost] This evidently does not refer to the existence and 
ordinary operations of the Spirit, as being pious Jews, they could not 
be unacquainted with these ; but they had not heard of the extraordi- 
nary descent of the Holy Ghost at the feast of pentecost, or of the 
miraculous endowments bestowed upon believers. They had not 
heard that the Holy Ghost was restored to Israel, who, according to 
the saying of the rabbis, departed from it after the death of Zecha- 
riah and Malachi. In like manner, it is said, on a certain occasion, 
of Samuel, who had been trained up in the fear of God from his in- 
fancy, and was then ministering in the tabernacle, that " he did not 
yet know the Lord ;" that is, Ave leai-n from the words which imme- 
diately follow, he had not yet been favored with any vision or reve- 
lation. John, when relating an address of our Saviour to the Jews 
in the temple, remarks, that " the Holy Ghost was not yet given j" 
or, according to the original, that " the Holy Ghost was not yet," be- 
cause Jesus was not yet glorified; undoubtedly meaning, not that 
the divine Spirit did not then exist, for he had spoken many ages 
before by the prophets, but that he was not then poured out upon the 
disciples in those spiritual gifts which were so abundantly communi- 
cated after the exaltation of Christ. Thus these disciples had not 
heard of the dispensation of the Spirit. 

3. Unto what then were ye baptized?] Unto what faith or doctrine 
were ye baptized? What did ye profess to believe'? For if they 
had been baptized by a Christian teacher, it would have been in the 



NOTES ON THE ACTS. 



301 



4 Then said Paul, Jolin verily baptized with the baptism of 
repentance, saying unto the people, that they should believe on 
him which should come after him, that is, on Christ Jesus. 

5 When they heard this^ they were baptized in the name of 
the Lord Jesus. 

6 And when Paul had laid his hands upon them, the Holy 
Ghost came on them ; and they spake with tongues, and pro- 
phesied. 

7 And all the men were about twelve. 

8 And he went into the synagogue, and spake boldly for the 
space of three months, disputing and persuading the things 
concerning the kingdom of God. 

9 But when divers were hardened, and believed not, but spake 
evil of that way before the multitude, he departed from them, 



belief of the Father, and of the Son, and of the Holy Ghost. Unio 
John's baptis7ii] Unto repentance, and the reformation of life, as a 
preparation to receive the Messiah when he appeared. Matt. iii. 

4. Paul now calls their attention to the chief object of John's bap- 
tism, to prepare them for the Messiah's approach ; and undoubtedly, 
in a discourse not recorded, enlarges upon the evidences of the Mes- 
siahship of Jesus Christ. The language of the apostle here imports, 
— " Now that Messiah, whom John bound you to receive and worship, 
is Christ Jesus." 

5. They were baptized in the name of the Lord Jesus] Convinced by 
the arguments of the apostles, they immediately believed on the 
Lord Jesus Christ, and were baptized in his name. 

There is no precedent found here to justify the rebaptism of those 
who have once been baptized in the name of the adorable Trinity; 
for these persons were not Christians, but pious Jews, and had never 
received Christian baptism. 

6. The Holy Ghost came on them] In his gracious fullness, and with 
his miraculous gifts. And they spake ivith tongues, and prophesied] 
They received the gift of languages, and exercised that gift in 
preaching Christ. Acts xiii, 1 ; xv, 32. 

8. Disputing] Arguing. Persuading the things concerning the king- 
dom of God] Striving to convince them of the truths relating to the 
gospel dispensation, and attempting to induce them to seek the 
"kingdom of God and his righteousness," the spiritual reign of 
Christ over the believer's spirit. 

9. When divers were hardened] When some obstinately refused to 
yield their belief Spake evil of that way] Reviled the gospel plan of 
salvation, slandered the apostle, and the truths he taught. DepaHed 
from them] Ceased in his attendance upon the synagogue. And 



302 



NOTES ON THE ACTS. 



and separated the disciples, disputing daily in the school of one 
Tyrannus. 

10 And this continued by the space of two years; so that all 
they which dwelt in Asia heard the word of the Lord Jesus, 
both Jews and Greeks. 

1 1 And God wrought special miracles by the hands of Paul : 

1 2 So that from his body were brought unto the sick handker- 
chiefs, or aprons, and the diseases departed from them, and the 
evil spirits went out of them. 

separated the disciples] Who, with him, had also worshiped in the 
synagogue. These he takes with him, lest the continued contentions 
of the Jews might disturb their religious enjoyments, and provides 
another place of worship. Disputing daily in the school of one Tyrannus] 
"Whether a religious teacher or a philosopher, a converted Jew or 
a Gentile, is not known ; and commentators diiFer in their opinion. 
It seems most probable, however, that he was a schoolmaster, or 
teacher of rhetoric, of Ephesus, whose school-room or hall Paul ob- 
tained for his public services, when he found it necessary to leave the 
synagogue. 

10. And this continued by the space of two years] That is, he taught 
during this period in the hall of Tyrannus ; but from his first coming 
to his departure from Ephesus, was three years. Acts xx, 31. So 
that all they — in Asia heard the word] This may be used in a limited 
sense, or refer to proconsular Asia, or Ionia, of which Ephesus was 
the metropolis, and to which, for purposes of trafiic, or to worship 
at the famed shrine of Diana, the inhabitants of the province con- 
tinually flocked. Through these, the knowledge of the gospel, heard 
by them from Paul in Ephesus, would be spread throughout the 
country. 

11. Special miracles] Of no ordinary kind — extraordinary mi- 
racles. 

12. So that from his body were brought unto the sick handkerchiefs, &c.] 
In this the special character of these miracles appeared. Ordinarily 
the apostles were present when a miracle was performed ; but here a 
seeming virtue or healing power, as in the case of our Lord, appeared 
to issue from his body, and was conveyed through the medium of 
handkerchiefs and aprons to the distant sick, and healed them. It 
was not that there was healing virtue in his person, but the Holy 
Spirit chose this way of exercising its healing energy, that the mul- 
titude might see that there was no collusion or previous management 
between Paul and the persons who were healed. The Romanists 
consider that this passage favors their belief in the virtue of the 
relics of deceased persons, and their power of working miracles. 



NOTES ON THE ACTS. 



S03 



13 Then certain of the vagabond Jews, exorcists, took upon 
them to call over them which had evil spirits, the name of the 
Lord Jesus, saying. We adjure you by Jesus whom Paul 
preacheth. 

14 And there were seven sons of one Sceva, a Jew, and chief 
of the priests, which did so. 

15 And the evil spirit answered, and said, Jesus I know, and 
Paul I know ; but who are ye ? 

But few of these persons, whose bones or garments they preserve as 
so precious and efficacious, (if indeed they are authentic relics of 
these persons, concerning which there are more than serious doubts^) 
ever wrought miracles when they ivere alive ; certainly their garments 
or bones, when they are dead, will not possess greater power than 
was vouchsafed to living saints. The New Testament records no 
such occuiTcnce. These are the idle tales of lying priests to obtain 
the superstitious respect of an ignorant multitude, and to fleece them 
of their wealth, for the covetous treasury of the pretended successors 
of the self-sacrificing apostles. 

13. Then certain of the vagabond Jews, exorc{sts\ That is, a strolling 
company of Jews, who traveled about from place to place, pretending 
to cure diseases and demoniacal possessions, by magical arts and 
incantations. That the Jews pretended to exorcise devils, or to 
cast them out, not only by invocation of the name of Abraham, 
Isaac, and Jacob, but by skill in magic, we learn from Josephus, who 
mentions having seen one Eleazar before Vespasian, delivering them 
who were possessed with evil spirits, drawing forth the devil from 
the nose, by putting a ring to the nose of the possessed person, 
having in the seal of it an incantation prepared, as he asserted, by 
Solomon, and pronouncing an adjuration to the spirit to come forth. 
They also had books of enchantment, and modes of exorcising 
demons, composed, as they pretended, by Solomon. 

These mountebank magicians, seeing the success of Paul in healing 
the sick and possessed, through the name of Jesus Christ, and the 
confidence of the multitude in the apostle, determined to make a 
trial of his name in their incantations, and thus continue their hold 
upon the multitude, and increase their gains. We adjure you] We 
solemnly command you, sanctioned by an oath in the name of the 
Jesus preached by Paul, to come out of the man. 

14. Sceva — chief of the priests] Among these impostors were the 
seven sons of a Jew, who either was, or had been, a chief priest — 
that is, at the head of one of the classes into which the priests were 
divided. 

15. Evil spirit answered] By the voice of the demoniac; evidently 



304 



NOTES ON THE ACTS. 



16 And the man in wliom tlie evil spirit was, leaped on them, 
and overcame them, and prevailed against them, so that they 
fled out of that house naked and wounded. 

1 7 And this was known to aU the Jews and Greeks also dwell- 
ing at Ephesus : and fear feU on them all, and the name of the 
Lord Jesus was magnified. 

18 And many that believed came, and confessed, and showed 
their deeds. 

19 Many also of them which used curious arts, brought their 
books together, and burned them before all men; and they 
counted the price of them, and found it fifty thousand pieces of 
silver. 



it was not the possessed man himself, as the language would have 
been impossible in his case ; for what had he known of ^esus and 
Paul? Jesus I know, and Paul I know, &c.] I recognize the authority 
of Jesus and of Paul, but not yours 5 ye have no authority over me, 

16. And the man in wJwm the evil spirit was] Here the presence of a 
distinct and powerful demon is seen. If he had been diseased sim- 
ply, and subject to weakening convulsions, how could he have pre- 
vailed against seven strong young men ? Certainly here was super- 
natural strength. Naked and wounded] The term naked, in the New 
Testament, generally refers to the removal of the upper garment, and 
not an entire destitution of clothing. The demoniacs sti-ipped off 
their coats or mantles, and beat and bruised their bodies, until they 
were forced to fly, leaving their upper raiment behind, to save 
their lives. 

17. Fear fell on them all] At such an evident exhibition of the 
weakness of these magical arts, and the di-vnne judgment brought 
upon these exorcists by then* blasphemous use of the name of Jesus. 
The name of the Lord Jesus loas magnified] The evil spirit had audibly 
acknowledged his authority ; and among this people, given to such 
superstitions, so startling a confirmation of the extraordinary power 
of Jesus could not but produce a deep impi*ession. 

18. Confessed, and showed their deeds] Made a frank and open ac- 
knowledgment of their sins, especially of their magical practices; 
the late events have quickened their convictions, and prepared them 
to hear the doctrines of Paul with more eagerness and profit. 

19. Cmiousarts] Magical practices and incantations. Brought their 
hooks] Of enchantment — treatises on magic and dreams. Ephesus 
was the chief resort of the professors of the black art, who drew up 
certain incantations or magical sentences, called Ephesian letters; 
these were written upon parchment, and bound to the body, being 
used as amulets. Burned them] To exhibit the sincerity of their re- 



NOTES ON THE ACTS. 



305 



20 So miglitily grew the word of God, and prevailed. 

21 After these things were ended, Paul purposed in the spirit, 
when he had passed through Macedonia, and Achaia, to go to 
Jerusalem, saying. After I have been there, I must also see 
Rome. 

22 So he sent into Macedonia two of them that ministered 
unto him, Timotheus and Erastus; hut he himself stayed in 
Asia for a season. 

23 And the same time there arose no small stir about that 
way. 

24 For a certain man named Demetrius, a silversmith, which 
made silver shrines for Diana, brought no small gain unto the 
craftsmen ; 



nunciation, and to prevent their doing any further injury by mislead- 
ing others. Fifty thousand pieces of silver\ If the Jewish shekel is 
here meant, the sum would be $28,000 ; if the Roman drachma, $7,000; 
if the Attic coin, $7,700. 

20. So mightily] Powerfully. Grew the word] Increased the preva- 
lence of the gospel. And prevailed] Overcame all obstacles. 

21. After these things ivere ended] The incidents just related. Pur- 
posed in the spirit] In his own mind ; that is, resolved. He deter- 
mined upon the route he should take in his next itinerant journey. 
Z must also see Borne] Not as a curious traveler, but as an apostle of 
Christ, to comfort and build up the church there. Rom. i, 10, 13; 
xvi, 23. His design of visiting Rome was accomplished, but in an 
unexpected way. He was taken prisoner in Jerusalem, and carried 
bound, as a criminal, to Rome on appeal to the emperor. 

22. So he sent — Timotheus and Erastus] On his tours, for assistance, 
and to leave in important positions, the apostle usually took with 
him companions. These he now sends on before, intending soon to 
follow. Erastus is here mentioned for the first time; and he ap- 
pears to have previously been a public officer either at Ephesus or 
Corinth. He is called the chamberlain in the epistles. (See Rom. 
xvi, 23; 2 Tim. iv, 20.) 

23. No small stir about that way] No little excitement and tumult 
now arose concerning the religion of the apostle — the gospel way of 
salvation. 

24. Which made silver shrines for Diana] Diana was a goddess ex- 
tensively worshiped by the heathen nations of antiquity. She was 
the impersonation of nature, the " mighty mother of all things ;" and 
was generally represented as a female figure, and with a great num- 
ber of breasts ; and covered with, and surrounded by, animals of all 
descriptions. She was regarded as the goddess of hunting, traveling, 



S06 



NOTES ON TIIE ACTS. 



25 Whom he called together with the workmen of like occu- 
pation, and said, Sirs, ye know that by this craft we have our 
wealth : 

26 Moreover, ye see and hear, that not alone at Ephesus, but 
almost throughout all Asia, this Paul hath persuaded and turned 
away much people, saying, that they be no gods which are made 
with hands. 

27 So that not only this our craft is in danger to be set at 
naught; but also that the temple of the great goddess Diana 
should be despised, and her magnificence should be destroyed, 
whom all Asia and the world worshipeth. 

enchantments, of births, health, &c., and was thought to preside 
over all these interests. Thus she had a large number of wor- 
shipers. The temple of Diana at Ephesus was considered one of 
the seven wonders of the world. It was built by the contributions of 
all the Asiatic states, and occupied two hundred and twenty years in 
building; such an immense amount of stone was used in its con- 
struction that the quarries of the country were said to have been 
exhausted by it. Its length was four hundred and twenty-five feet, 
and its breadth two hundred and twenty feet. The shrines referred 
to were miniature temples, made of silver, after the same model as 
the larger temple ; and these were furnished with small images of 
the goddess. As these shrines were thought to protect their pos- 
sessors, and to obtain for them the especial regard of the goddess, 
they were in great demand, and afforded a very lucrative business 
for the silversmiths of Ephesus. The craftsmen] The silver workersj 
the artisans. 

25. With the ivorJcmen of like occupation] To swell the multitude, he 
gathered not only the wealthy master workmen, but all the laborers 
in their shops, and those whose business also interested them in the 
same cause — such as those engaged in statuary, painting, &c. Their 
wealth alike depended upon the continuance of this idolatry. 

26. Hath persuaded and turned aivay much people] Persuaded to re- 
nounce idolatry, and turn away from the service of images. This 
work had been general, as was made evident by the decrease of their 
trade. The strangers from all parts of Asia, now visiting Ephesus, 
no longer sought silver shrines to bear back to their homes as wor- 
shipers of Diana. When the gospel of Christ generally prevails, ail 
unholy traffic must come to an end. Thus has it been with the slave- 
trade, and thus will it be in reference to the sale of intoxicating 
drinks. 

27. Whom all Asia and the world worshipeth] It was not so much 
on account of the goddess, or a depreciation of the magnificence of 



NOTES ON THE ACTS. 



307 



28 And when they heard tJiese sayings, they were full of wrath, 
and cried out, saying, Great is Diana of the Ephesians. 

29 And the whole city was filled with confusion : and having 
caught Gains and Aristarclius, men of Macedonia, Paul's com- 
panions in travel, they rushed with one accord into the theatre. 

30 And when Paul would have entered in unto the people, 
the disciples suffered him not. 

31 And certain of the chief of Asia, which were his friends, 

the temple, that Demetrius felt so anxious about the success of Pawl^ 
but because his craft was in danger. How often has religious pre- 
tension been made a cloak to cover the most mercenary designs ! 
He exaggerates the reverence paid to the goddess ; he flatters their 
pride in this extravagant assertion of the general interest and respect 
exhibited towai-d their goddess and her temple. 

28. Full of ivrath] Greatly enraged against Paul, and full of pas^- 
sionate zeal for their goddess. 

29. Having caught Gains- and Aristarchus] To give some direction 
and point to the tumult, and to inflame their rage, by the presence 
of some of the obnoxious Christians, they lay their hands upon these 
two pious companions of the apostle. Rmhed — into the theatre} 
Among the Greeks, the theatre, the proper appropriation of which 
was for the celebration of the public games, was also used as a place 
of assembly for every kind of public business ; serving at once for 
town-hall, senate-house, forum, and for harangues to the people. It 
has been observed, that the very situation of the theatre at Ephesus 
Avould not a little promote and inci-ease the tumult, as it is found, 
from the accounts of those who have surveyed the situation of the 
temple of Diana, that it was within view of the theatre. 

30. Whm Paul iwnld have entered in unto the people] To defend 
himself and the religion he preached ; not willing that his companions 
should suffer in his stead. Paul was of too noble a spirit to fly 
while his friends were in danger, and chiefly on his account. The 
disciples suffered him not\ Fearing that the multitude, in their present 
inflamed state, might immediately take his life, which was now pecu- 
liax-ly important to the infant church. 

31. Certain of the chief of Asia] In the original, certain of Asiarchs ; so 
called from the province over which they presided : others being called 
Syriarchs and Bitliyniarchs, from their respective countries. These 
were chosen annually, from the most distinguished and wealthy fami- 
lies, to preside over the religious rites of their province, and over other 
public affairs ; and were bound, at their own expense, to exhibit every 
year solemn games in the theatre, in honor of the gods and of the 
emperor. Those who had served in the office, continued, out of 



308 



NOTES ON THE ACTS. 



sent unto him desiring Mm that he would not adventure himself 
into the theatre. 

32 Some therefore cried one thing, and some another : for the 
assembly was confused, and the more part knew not wherefore 
they were come together. 

33 And they drew Alexander out of the multitude, the Jews 
putting him forward. And Alexander beckoned with the hand, 
and would have made his defense unto the people. 

34 But when they knew that he was a Jew, all with one voice 
about the space of two hours cried out, Great is Diana of the 
Ephesians- 

courtesy, to have the title stiU bestowed upon them. " In the account, 
by Eusebius, of Polycai-p's martyrdom at SmjTna, the people are re- 
presented as calling upon Philip the Asiarch, to let out a lion upon 
that aged disciple, which he refused to do, telling them that the 
games were ended. From this it seems that it belonged to the 
Asiarchse to permit the wild beasts to be produced against pai-ticular 
persons ; and we may conjecture that it was in fear lest the infm-iated 
mob should call upon them to let forth the wild beasts against Paul, 
that they desired him not to appear in the theatre." — Pictorial 
Bible. 

33. And tJiey drew Alexander out of Hie multitude, the Jews putting him 
forward] It is generally supposed that this was the same Alexander, 
the coppersmith, who caused the apostle so much trouble, and who 
excommunicated him. 1 Tim. i, 20; 2 Tim. iv, 14. He appears to 
have been thrust forward by the Jews, who, wilhng to join in the 
outcry against the Christians, and fearing lest tliey themselves should 
be included in the general clamor, as they were known to be opposed 
to the idolatries of the Gentile nations, press him forward to speak in 
their defense, laying all the blame on Paul and his followers. Alex- 
ander was probably a proselyte of the gate, and capable of speaking 
with ease in a public assembly. The better class of those present, 
desirous of quelling the confusion, seeing a Jew thus thrust forward 
as if to speak, and perhaps considering him one of the disciples of 
Paul, about to defend himself, draw him forth into a convenient place 
for addressing the multitude. Would have made his defense] Not a 
personal defense, but an apology for the Jews, exculpating them from 
fault, at the expense of the Christians. 

34. But wJten they knew that he was a Jew] Against whom they were 
equally prejudiced, and who were known to be unfriendly to image 
worship, and probably confounded with the Christians as only diflFer- 
ent sects of the same religion. So they drowned his efforts to speak 
with their ceaseless clamor. 



NOTES ON THE ACTS. 



309 



35 And wlien the town-clerk had appeased the people, he 
said, Ye men of Ephesus, what man is there that knoweth not 
how that the city of the Ephesians is a worshiper of the great 
goddess Diana, and of the image which fell down from Jupiter ? 

36 Seeing then that these things cannot be spoken against, ye 
ought to be quiet, and to do nothing rashly. 

37 For ye have brought hither these men, which are neither 
robbers of churches, nor yet blasphemers of your goddess. 



35. When the town-clerk] Literally, the scribe. It is easier, says 
Bloomfield, to determine the rank and duties of this olBce than to 
represent the term by any corresponding word in our modem lan- 
guages. Erom ancient writers, it appears that he was president of the 
senate, and that he performed most of the duties of a chief justice and 
secretary of state. He may have been called scribe from being the 
keeper of the public archives, containing public documents, such as 
treaties, decrees, &c. He was, undoubtedly, the highest officer of 
the town. He may not have been present at the first gathering of 
the crowd, and his presence, and commanding office and voice, 
served to calm the multitude. He shows great wisdom and decision 
in the course he pursued. Ye men of Ephesus] He shows them that 
their continued protestations were needless, for everybody knew 
they were worshipers of the goddess Diana, and therefore there was 
no need of rash and hasty counsels ; the accused persons had not yet 
diminished the attachment of the city to her deity. Besides, these 
men appeared to be harmless ; and if they had infringed upon the 
rights of any one, the civil tiibunal was open for Demetrius or any 
one else to make his charges. Lastly, they were laying themselves 
liable to serious consequences by such insurrectionary movements. 
7s a worshiper] The Greek word is applied to cities or states which 
were devoted to the worship of a particular deity. It was customary 
for cities to select a divinity as their especial protector, and they paid 
particular regard and worship to this chosen god. Diana was the 
divinity of Ephesus. And of the image which fell down from Jupiter ?] 
This was the feigned report of the pagan priests : the time of the 
formation of the image and its maker being lost, no one could con- 
tradict the fable, and greater reverence was thus secured in its 
behalf 

37. These men] Gains and Aristarchus. Verse 29. Robbers of 
churches] That is, of temples. Nor yet blasphemers of your goddess] 
They had not reviled, or used scurrilous language against Diana. 
They had preached Jesus and the only true God, but had dealt in no 
invectives against any particular deity. They had enlightened the 



SID 



NOTES ON THE ACTS. 



38 Wherefore, if Demetrius, and the craftsmen which 
him, have a matter against any man, the law is open, an 
are deputies : let them implead one another. 

39 But if ye inquire anything concerning other matters, it 
shall be determined in a lawful assembly. 

40 For we are in danger to be called in question for this day's 
\iproar, there being no cause whereby we may give an account 
of this concourse. 

41 And when he had thus spoken, he dismissed the assembly. 

minds of their followers, and these had of their own accord cast off 
all their id-olatries. 

38. The law is open] In the margin it reads, " The court days are 
kept " for attending to such complaints ; then is the proper time for 
■such -a charge to be tried, and not in the public theatre, before the 
multitude. And there are deputies] Proconsuls the Roman provin- 
cial officers, who were the proper judges of such cases. Let them im- 
plead one another] That is, institute legal proceedings. 

39. Concerning other matters] Not appropriate to a civil court. In a 
laiofal assembly] Literally, in the lawful assembly. Let a public meet- 
ing be called by the constituted officers of the town ; the authority 
to summon extraordinary meetings to consider public affairs resting 
with the officers of the city. The secretary more than hints that the 
gathering at this time was illegal. Three days every month, also, 
were appointed to hear such cases. 

40. For we are in danger to be called in question for this day^s uproar] 
By the Roman proconsul. The Roman laws being very severe to- 
ward rioters, the offense being punished with death. There being no 
cause] No sufficient cause for such a tumultuary movement, as a fire, 
an invasion, an inundation, or anytliing of that natm-e, which the 
Roman law considered sufficient justification for a sudden concom'se 
of people. But there was no such cause here. 



NOTES ON THE ACTS. 



311 



CHAPTER XX. 

1. Paul goes to Macedonia. 3. Sails again for Syria. 6. Comes to TroaS; 
preaches all nightv 9. Eutychus falls from the window, is killed, and brought 
to life by Paul. 17. Reaches Miletus, sends for the elders of Ephesus, and 
addresses them. 32. Commends them to God, and leaves them in tears. 

A ND after the uproar was ceased, Paul called unto Mm the 
XjL disciples, and embraced them, and departed for to go into 
Macedonia. 

2 And when he had gone over those parts, and had given them 
much exhortation, he came into Greece, 

3 And there abode three months. And when the Jews laid 
wait for him, as he was about to sail into Syria, he purposed to 
return through Macedonia. 

4 And there accompanied him into Asia, Sopater of Berea ; 



1. After the uproar was ceased] The tumult excited by Demetrius. 
This evidently induced Paul, probably at the suggestion of the bre- 
thren, to leave Ephesus somewhat sooner than he intended, as the 
prospect of doing good was obstructed by the inflamed state of the 
community. Embraced them] Bade them farewell with his usual 
affectionate embraces. 

2. Had gone over those parts] The cities and districts of Macedonia, 
as he had previously determined. (See Acts xix, 21.) Came into 
Greece] That is, into Greece proper, or Achaia; lying south of 
Macedonia. 

3. Laid wait for him] Laid in ambush to seize him. He purposed 
to return through Macedonia] His purpose seems to have been to 
embark from a port in Greece for Syria on his journey to Jerusa- 
lem ; but learning of the plot of the Jews to waylay or attack him on 
ship-board, and probably to kill him, as Dr. Clarke supposes, to 
obtain the money collected throughout the churches for the poor 
saints at J erusalem, he altered his plan, and traveled back to Macedonia, 
and from thence to Troas, where he embarked for Syria, thus disap- 
pointing their malignant intentions. 

4. And there accompanied him into Asia] Original, as far as Asia. 
In the fifth verse it is said that the companions of their journey pre- 
ceded them to Troas, so that they could not have accompanied them 
into Asia; but they went with them to Philippi, the last town in 
Europe visited in their journey, and they immediately proceeded to 
Troas in Asia, while Paul and Luke tarried awhile behind ; so that 
it might be properly said that they accompanied them to Asia, or as 



S12 



NOTES ON THE ACTS. 



and of the Thessalonians, Aristarclius and Secundus; and Gains 
of Derbe, and Timotjieus; and of Asia, Tychicus and Tro- 
phimus. 

5 These going before, tarried for us at Troas. 

6 And we sailed away from Phihppi, after the days of un- 
leavened bread, and came unto them to Troas in five days; 
•where we abode seven days. 

7 And upon the first day of the week, when the disciples came 
together to break bread, Paul preached unto them, (ready to 
depart on the morrow,) and continued his speech until mid- 
night. 



far as Asia Sopatei' of Berea] Probably the same as Sosipater, a 
kinsman of Paul. Eom. xvi, 21. Aristarchus] (See Acts xix, 29.) 
Gains of Derbe] Of Asia Minor. In Acts xix, 29, we read of Gaius 
of Macedonia 5 they may be the same persons, Gaius being bom in 
one place, and a resident of the other. Tychicus] An intimate and 
esteemed friend of Paul. Eph. vi, 21, 22 ; Titus iii, 12. Trophimus] 
(See Acts xxi, 29 ; 2 Tim. iv, 20.) 

5. Tarried for us] Paul and Luke, the latter of whom may have re- 
mained in Philippi until the present time, (since Paul left, after he and 
Silas were miraculously liberated from the prison, Acts xvi,) prac- 
ticing his profession as a physician, and building up the church ; but 
upon the return of Paul to Philippi again, he once more becomes his 
traveling companion and speaks as an eye-witness of the events that 
follow. 

6. After the days of unleavened bread] After the passover, during 
which unleavened bread was eaten seven days. Acts xii, 3. The 
feast is mentioned here to mark the period, or the time of the year, 
when they embarked : just as we say, after Christmas or New- Year. 
The feast commenced with the new moon, in April. 

7. Upon the first day of the week] That is, upon our sabbath ; which, 
it appears from this, had been before this set apart and consecrated 
to divine worship, and to the administration of the gospel ordinances. 
To break bread] To partake of the Lord's supper. They probably 
received, as this intimates, the sacrament of the Lord's supper every 
sabbath. Preached — ready to depart on the morrow] How eager to im- 
prove every moment in doing good ! He seeks no rest preparatory 
to his tedious journey; but is in labors more abundant. Continued 
his speech until midnight] Probably not a set discourse ; but the time, 
perhaps about six hours, allowing for the interruptions, was passed 
in answering questions upon the doctrines and practices of the dis- 
ciples, Paul being the chief speaker. The circumstances were peca- 



NOTES ON THE ACTS. 



313 



8 And there were many lights in the upper chamber, where 
they were gathered together. 

9 And there sat in a window a certain young man named 
Eutychus, being fallen into a deep sleep : and as Paul was long 
preaching, he sunk down with sleep, and fell down from the 
third loft, and was taken up dead. 

1 0 And Paul went down, and fell on him, and embracing Mm, 
said. Trouble not yourselves ; for his life is in him. 

11 When he therefore was come up again, and had broken 
bread, and eaten, and talked a long while, even till break of 
day, so he departed. 

12 And they brought the young man alive, and were not a 
little comforted. 



liar, and justified this laborious night. The apostle had but a short 
period to remain with this infant church, and many things were to be 
set in order. 

8. And there were many lights] For reasons of obvious convenience 
and propriety. 

9. Sat in a window] They had at this time no windows of glass. 
The place where the young man sat was near a lattice, or opening in 
the wall, to let in light and air, the door being left open on account 
of the heat caused by the numbers who Avere there, and the many 
lights. These apertures reached usually to the floor, and often were 
built out from the building, and overhung the street. From the 
third loft] The third story. Was taken up dead] Not in a swoon, 
or for dead, as some suppose, but with life entirely extinct, from 
his great fall upon the pavement below. No other sense can be 
applied to these words without doing injustice to the account of St. 
Luke. 

10. Paul— fell on him, &c.] As Elisha did on the Shunamite's son. 
2 Kings iv, 33, 35. Irouble not yourselves] No doubt great anxiety 
had been felt and manifested by the company assembled. Paul bids 
them cease to be anxious. Such a death might have offered too 
good an opportunity for the enemies of the gospel in Philippi to 
raise a tumult against the Christians ; this may have caused, in part, 
the trouble of the audience. Life is in him] That is, it has returned 
to him again. 

11. Broken bread, and eaten] Not the Lord's supper. This probably 
had been attended to before. But Paul himself, fatigued and hun- 
gered by his long address, took food preparatory to his journey. 
Talked a long while] That is, conversed familiarly on religious sub- 
jects, not in regular set discourse. 

12. And they brought the young man] To his home. 

14 



314 



NOTES ON THE ACTS. 



^ 13 And we went before to ship, and sailed unto Assos, there 
intending to take in Paul : for so had he appointed, minding 
himself to go afoot. 

14 And when he met with us at Assos, we took him in, and 
came to ]\iitylene. 

15 And we sailed thence, and came the next day over against 
Chios ; and the next day we arrived at Samos, and tarried at 
Trogyllium ; and the next day we came to Miletus. 

1 6 JFor Paul had determined to sail by Ephesus, because he 
would not spend the time in Asia : for he hasted, if it were pos- 
sible for him, to be at Jerusalem the day of Pentecost. 

1 7 And from IVIiletus he sent to Ephesus, and called the elders 
of the church. 



13. We ■went before] Luke and the other companions of Paul, who 
had preceded him to Troas. Verse 4. Assos] A maritime city of 
Mysia, south of Troas. Minding — to go afoot] Perhaps because the 
distance by land was so much shorter and less tedious, and to afford 
opportunities for doing good on the route. 

14. Came to Mitylene] A seaport, and the capital of the Island of 
Lesbos. 

15. Over against Chios] A celebrated island south of Lesbos, now 
called Scio. Samos] Another noted island in the ^gean, still fur- 
ther to the south-east, and near the province of Lydia. Trogyllium] 
This was a town situated upon a promontory of the main land nearly 
opposite Samos, and not in the island, as the text would seem to 
imply. Miletus] A seaport town near the mouth of the river Mean- 
der, thirty miles south of Ephesus. It was noted for its magnificent 
temple of Apollo. The place is now in ruins, and is called Melos 
by the Turks. 

16. Had determined to sail by Ephesus] Not to touch there with the 
ship, as he was in such haste to reach Jerusalem ; he had, therefore, 
passed by Ephesus, but he desired to see once more the oflScers of 
the church, and give them all necessary instructions, as he had been 
admonished by the Spirit that he would not enjoy another oppor- 
tunity. To be at Jerusalem the day of Pentecost] Now not far distant, 
as it was held fifty days after the passover. Verse 7. These feasts 
gave him a desirable opportunity of preaching to his brethren accord- 
ing to the flesh — the Jews — who assembled in great numbers from 
all parts on these occasions. He had also contributions for the poor 
saints, and hastened to forward them. 

17. Called the elders] In the original, " the presbyters of the church." 
They are also called " overseers Greek, bishops, verse 28 ; " from 
which it is evident that the words p-esbyter and bishop at fii'st denoted 



NOTES ON THE ACTS. 



18 And when they were come to him, he said unto them, Te 
know, from the first day that I came into Asia, after what man- 
ner I have been with you at all seasons, 

19 Serving the Lord with all humility of mind, and with many 
tears and temptations, which befell me by the lying in wait of 
the Jews : 

20 And how I kept back nothing that was profitable unto you, 
but have showed you, and have taught yoii publicly, and from 
house to house, 

21 Testifying both to the Jews, and also to the Greeks, 
repentance toward God, and faith toward our Lord Jesus 
Christ 

22 And now behold, I go bound in the spirit unto Jerusalem, 
not knowing the things that shall befaU me there : 

23 Save that the Holy Ghost witnesseth in every city, saying, 
that bonds and afflictions abide me. 



the same thing, namely, the appointed pastors or ministers of the 
church 5 and it was probably only these stated pastors of the Ephe- 
sian church who assembled at Miletus. If so, we may infer that a 
bishop, in the common acceptation of the term, was not officiating 
there at that time, and that it was not untU subsequently that Timothy 
was appointed bishop of Ephesus," — Holden. 

18. After what manner I have been with you] How I have conducted 
myself among you. 

19. Serving the Lord] " Discharging the ministry of the Lord with 
all humility and modesty." Temptations] Trials, perplexing ob- 
stacles. By the lying in uoait of the Jews] (See verse 3; Acts xiii, 
45-50 5 xvii, 5-13.) 

20. Kept hack nothing] Although exposed to dangers on this ac- 
count. From house to house] Not only in the synagogues and pubHe 
places, but in private houses^ and in small assemblies ; he had undoubt- 
edly also instructed their several families, passing from house to 
house. 

21. Testifying] Preaching; urging the fundamentals of the gospel 
— alike necessary for Jew and Gentde — repentance toward God, and 
faith toward our Lord Jesus Christ. 

22. Bound in the spirit] He felt deeply impressed that it was his 
duty, was under a strong influence of the divine Spirit that it was 
necessary for him at this time to go to Jerusalem. 

23. Save that the Holy Ghost witnesseth] The Sphit testifies, reveals 
to me. What faith ! what confidence in God ! He felt it his duty to 
go to Jerusalem, with no revelation of what would transpdre save a 
general assurance from the Spirit that in every city bonds und afiSic- 



316 



NOTES ON THE ACTS. 



24 But none of these things move me, neither count I my life 
dear unto myself, so that I might finish my course with joy, and 
the ministry which I have received of the Lord Jesus, to testify 
the gospel of the grace of God, 

25 And now behold, I know that ye all, among whom I have 
gone preaching the kingdom of God, shall see my face no more. 

26 "Wherefore I take you to record this day, that I am pure 
from the blood of all men, 

27 For I have not shunned to declare unto you all the counsel 
of God. 

28 Take heed therefore unto yourselves, and to all the flock 

tions awaited him. Bonds] Imprisonments, chains. Abide me] Are 
waiting for me ; significant of his constant exposure. 

24. None of these things move me] I make no account of them ; they 
cannot deter me from my cotu'se. Neither count I my life dear unto 
myself] I do not estimate my life of such importance as to swerve 
from duty to save it ; I am willing to surrender it for Christ's sake, 
and for the gospel. Finish my course with joy] Complete my ministry 
with a clear conscience, and with the diAdne approbation. And thus, 
at the expense of his life, did the glorious apostle finish his ministry, 
shouting, in his final hours, "I have finished my course." 2 Tim. 
iv, 7. To testify] To solemnly bear witness to, and preach. 

25. And now behold, I know] If St. Paul, as it is generally thought, 
came again into these parts, after his release from his first imprison- 
ment at Rome, the meaning may be, either that it was tJien his firm 
persuasion and behef that he should see them no more, or that he 
should not see all the presbyters so assembled together. But it is 
not certain that he ever did see any of them again, even if he visited 
that part of Asia. That he did revisit these parts, though not 
Miletus or Ephesus, seems probable from Phil, i, 25-27 ; Philemon 
22; Heb. xiii, 19, 23; although in all these quotations he speaks 
imcertainly of the prospect of such a visit. 

26. / take you to record] 1 declare or testify to you ; I call you to 
witness ; I appeal to yourselves. That lam pure from the blood of all 
men] That is, I have so faithfully preached the word, that if any 
perish, the blame must rest upon themselves, for I am not at fault ; 
I have done my duty. 

27. I have not shunned, &c.] I have not avoided, or failed to preach 
or proclaim the whole Chi-istian doctrine, called the counsel, of God, 
because the whole plan of human salvation was formed in the divine 
mind and counsels. Luke vii, 30; 2 Cor. iv, 2; Eph, i, 11. 

28. Take heed therefore unto yourselves] Watch over yomr own con- 
duct, and the doctrines you preach, that you follow my example, and 



NOTES ON THE ACTS. 



317 



over tlie wliicli tlie Holy Ghost hatli made you overseers, to 
feed the church of God, which he hath purchased with his own 
blood. 

29 For I know this, that after my departing shall grievous 
wolves enter in among you, not sparing the flock. 



preach the same truth. To all thejlock] The church ; all the believers in 
your several charges. Made you overseers] Greek, appointed you bishops. 
The term, as we have seen, (verse 17,) is used in reference to the same 
persons who are styled presbyters or elders : so that the argument for 
an order in the ministry superior to the elder meets here with a fatal 
Scriptm-al objection, as in other places in the New Testament ; since 
the terms presbyter and bishop are used interchangeably. There 
can be no doubt that early in the history of the church some 
one of the elders, noted for his experience and judgment, was ap- 
pointed to preside in the ecclesiastical conventions ; and an office^ 
not an order, for convenience, or out of respect to certain persons or 
churches, came to be kno^\Ti as distinguished from, and exercising a 
kind of superintendency over, the elders and their churches. The 
term overseer, as denoting a general watch-care and supervision of the 
flock of Christ, is peculiarly appropriate to the pastor. The office of 
elder is represented by the apostle as eminently sacred. These 
persons were called to it, not merely by the judgment of the church, 
but by the Holy Ghost. To feed the church of God] To give them 
spiritual instruction — the sincere milk of the word, and the nourish- 
ing meat of gospel doctrines. "It has been disputed M'hether the 
true reading be, ' the church of Christ,' and not ' the church of God 
but this last is established by sufficient evidence. From this verse, 
therefore, we may infer the personality and divinity of the Holy 
Ghost who appointed them overseers to the flock, and that Jesus 
Christ, who shed his blood for the purchase of his church, is God." — 
HoLDEN. Purchased with his own blood] " Made his own by pur- 
chase." By shedding his most precious blood, he obtained their re- 
lief from the penalty of the broken law, and thus made them his 
servants. "Eor Ave are bought with a price, and therefore should 
glorify God in our body and in our spirit which are his." 1 Cor. vi, 
20 J 1 Peter i, 18, 19; ii, 24. 

29. After my departing] Referring probably to his death, or to his 
long absence ; and his prophetic assurance was but too truly fulfilled. 
This is given as an especial i-eason why the overseers should be 
faithful in watching over and superintending their flocks. Grievous 
wolves] False teachers, whose rapacious and violent tempers ren- 
dered the wolf a good representative of their characters. Matt, vii, 15. 



NOTES ON THE ACTS. 



30 Also of your own selves shall men arise, speaking perverse 
things, to draw away disciples after them. 

81 Therefore watch, and remember, that by the space of 
three years I ceased not to warn every one night and day with 
tears. 

32 And now, brethren, I commend you to God, and to the 
■word of his grace, which is able to build you up, and to give 
you an inheritance among all them which are sanctified. 

Not sparing the Jiock] Not satisfied with misleading the shepherds, 
they will heartlessly fleece, and scatter even the flocks. The spirit 
of the true pastor is tender and gentle toward the flock ; of the false, 
harsh and mercenary, seeking not their good, but their gold. 

30. Also of your own selves] The practiced and enlightened eye 
of the apostle discerned among them the elements of division 
and heresy. The seeds of Judaism had already been scattered, and 
were beginning to vegetate. Rev. ii, 2. Hymenius, Alexander, and 
Philetus, who taught false doctrines, were probably Ephesians, or 
dwelt at Ephesus. 1 Tim. i, 20 ; 2 Tim. ii, 18. 

31. Therefore watch] Mark the first approaches of these things. 
Be always ready to meet them. And remember, &c.] Preserve in 
your minds my doctrines, counsels, and, particularly, my example 
of faithfulness. By the space of three years] About three years, as the 
apostle does not intend to speak Avith arithmetical exactness. Two 
years he had taught in the school of Tyrannus ; three months he had 
taught in the synagogue ; and he previously taught privately in the 
house of Aquila and Priscilla — altogether about three years. Wa77i 
every one night and day] Continually, assiduously. With tears] How 
commendable this spirit ! 

32. And to the word of his gi'ace] To the doctrines of the gospel, as 
their rule of faith and life, Avhich would be sufiicient to support, pre- 
serve, and build them up. Able to build you up] To edify and nourish ; 
to advance in holiness. The figure is beautifully expressive, that of 
the construction of an edifice ; by a continual increase of knowledge 
and grace, received through the gospel of Christ, the temple of the 
Holy Ghost in the heart of man is built up by the divine Constructor. 
And to give you an inheritance among all them whivh are sanctified] That 
is, if the gospel is fully received and obeyed, it will build up the 
ruins which sin has made of the divine image in the soul, and will 
bring it, having thus fitted and prepared the soul for the presence 
and enjoyment of God, to an everlasting inhei-itance with all that are 
thus purified — with all true Christians. 1 Cor. i, 2; Heb. x, 10. This 
verse may also be rendered, " I commend you to God, and the woi'd 
of his grace, even to him who is able," &c. 



NOTES ON THE ACTS. 



319 



S3 I have coveted no man's silver, or gold, or apparel. 

34 Yea, ye yourselves know, that these hands have ministered 
unto my necessities, and to them that were with me. 

35 I have showed you all things, how that so laboring ye ought 
to support the weak, and to remember the words of the Lord 
Jesus, how he said. It is more blessed to give than to receive. 

36 And when he had thus spoken, he kneeled down, and 
prayed with them all. 

37 And they all wept sore, and fell on Paul's neck, and kissed 
him. 

38 Sorrowing most of all for the words which he spake, that 
they should see his face no more. And they accompanied him 
unto the ship. 

33. I have coveted no marCs silver, &c.] He had not sought to enrich 
himself by the gospel. Had not desired — eagerly sought after, &c. 
In this he had distinguished himself from the course of false teachers 
who would teach for mercenary ends — for silver and gold. Paul had 
worked with his own hands to prevent such a scandal from resting 
upon the gospel. Or apparel] Handsome clothing, elegant garments, 
were considered among the Hebrews as a part of their wealth, " It 
might have been supposed that he had received these as presents, 
especially as Ephesus was famous for the manufacture of both plain 
and embroidered stuffs and household furniture. And we may infer 
from 1 Cor. xi, 21, that the teachers were paid partly in goods." 

34. These hands have ministered] That is, by the labor of his hands 
he had supported himself and assisted his friends. Acts xviii, 3. Pro- 
bably holding up his hands before him in affectionate earnestness. 

35. All things] " All things which relate to the duty of supporting 
the weak; or, rather, I have completely showed you how that so 
laboring (as I have done) . ye ought to support the weak; that is, the 
poor and afflicted, and the weak in faith." Rom. xiv, 1, 21 ; xv, 1 ; 
1 Cor. viii, 9, 11, 12 ; Eph. iv, 28. It is more blessed to give than to re- 
ceive] This is one of the sayings of the blessed Eedeemer which was 
not recorded by the evangelists, of which there were, doubtless, many 
others circulating from mouth to mouth among the early Christians ; 
the fact that the above was the language of Christ is amply attested 
by the assertion of the inspired apostle Paul. It is attended with a 
great blessing. It makes one much happier to give, &c. (See John 
xxi, 25.) Every benevolent heart has felt the truth of the above 
sentiment. 

37. And fell on Paul's neck] According to the oriental custom, still 
practiced in the East. 



320 



NOTES ON THE ACTS. 



CHAPTER XXI. 

1. Paul sails for Jerusalem. 3. Stops at Tyre. 8. At Cesarea with Philip 
the evangelist and his four daughters. 10. Agabus the prophet foretells the 
arrest of Paul. 12. Paul entreated in vain not to go up to Jerusalem. 17. Reaches 
Jerusalem, and visits James and the elders. 24. By the elders' advice he enters 
the temple to fulfill a vow ; a tumult ensues, and he is only saved from death 
by the interposition of the captain of the guard, who carries him to the castle. 

AND it came to pass, that after we were gotten from them, 
and had launclied, we came with a straight course unto 
Coos, and the day following unto Rhodes, and from thence unto 
Patara : 

2 And finding a ship sailing over unto Phenicia, we went 
aboard, and set forth. 

3 Now when we had discovered Cyprus, we left it on the left 
hand, and sailed unto Syria, and landed at Tyre : for there the 
ship was to unlade her burden. 

4 And finding disciples, we tarried there seven days: who 

1. Coos\ One of the largest of several small islands called the 
Sporades, off the coast of Carea. Rhodes] A noted island of anti- 
quity, in a south-eastern direction from Coos. It was originally an 
independent state, and held in suhjection the adjoining parts of the 
continent. It ultimately fell into the hands of the Eomans, and 
finally, after various fortunes, became a prey to the Turks, from 
whom it was recovered by the Knights of St. John, of Jerusalem, 
who held it until 1522, when, after the loss of ninety thousand men, 
the Turks regained it, and the knights retired to ^Malta. Rhodes 
was noted for its fine climate and excellent wines ; and its inliabit- 
ants for their commercial entei-prises. But the most notable object 
in Rhodes was the brazen Colossus, which bestrode the harbor of the 
city of Rhodes. It was esteemed one of the seven wonders of the 
world, admitting the largest ships of the times to sail between its 
legs. It was reckoned to contain seven hundred and twenty thou- 
sand pounds of brass, was one hundred and five feet high, and all its 
limbs in the proper proportion, so that few persons could clasp 
around its thumb. It was twelve years in construction. It stood 
fifty-six years, and then was thrown down by an earthquake. A 
Christian church was established here at a very early date. Patard\ 
A seaport on the south-western coast of Lycia. 

2. Phenicia] The north-west part of Palestine. 

3. Cyprus] (See Acts xiii, 4.) And sailed unto Syria] The name 
applied to the whole country of which Phenicia and Palestine formed 
a part. Tyre] The chief town and seaport of Phenicia. 

4. Finding disciples] Chiistians. Said to Paul through the Spirit, 



NOTES ON THE ACTS. 



321 



said to Paul through the Spirit, that he should not go up Hx) 
Jerusalem. 

5 And when we had accomplished those days, we departed, 
and went our way ; and they all brought us on our way, with 
wives and children, till we were out of the city : and we kneeled 
down on the shore, and prayed. 

6 And when we had taken our leave one of another, we took 
ship ; and they returned home again. 

7 And when we had finished our course from Tyre, we came 
to Ptolemais, and saluted the brethren, and abode with them 
one day. 

8 And the next day we that were of Paul's company departed, 
and came unto Cesarea; and we entered into the house of 
Philip the evangelist, which was one of the seven ; and abode 
with him. 



that he should mt go up to Jerusalem] The sense is, not that the Spirit 
signified through these Christians that he should not go to Jerusalem j 
for then it would have been in disobedience of a divine direction for 
him to have continued his journey. But the Spirit reveals to the 
brethren that peril would be incurred if he went, and counseled him, 
if he valued his safety, not to go; or, in other words, they attested, 
through the Spirit, that he would incur danger if he went. The 
Spirit revealed the fact of Paul's peril, and they advised him 
not to go. 

5. Had accomplished] Had completed the days of the ship's stay. 
Verse 4. They all brought us on our way^ with wives and children] With 
their wives and children. This was an eastern form of respect and 
alFeetion. With their families they accompanied Paul and his 
companions through the city to the sea-side. Kneeled — and prayed] 
This was a Christian separation. How affecting and sublime the 
scene ! 

7. Ptolemais] A seaport on the coast of Palestine, south of Tyre, 
called, in the Old Testament, Accho, Judges i, 31 ; afterward Ptole- 
mais, in honor of the Egyptian king, by whom it was rebuilt and 
strengthened. It was called by the crusaders, Acre, or St. Jean 
d'Acre, from its being defended against the Saracens by the Knights 
of St. John of Jerusalem. It was the scene of a bloody conflict be- 
tween Bonaparte and its Turkish defenders. 

8. Came unto Cesarea] Cesarea of Palestine, still further south upon 
the coast. Acts viii, 40. Philip tJte evangelist — one of the seven] Philip 
the preacher, who was one of the seven deacons chosen to attend to 
the distribution of the charitable funds. Acts vi, 3, 5, He had la- 
bored in different places ; was the instrument of the eunuch's con- 

14* 



322 



NOTES ON THE ACTS, 



9 And the same man had four daughters, virgins, "vrhich did 
prophesy. 

10 And as we tarried there many days, there came down from 
Judea a certain prophet, named Agabus. 

11 And when he was come unto us, he took Paul's girdle, and 
bound his own hands and feet, and said, Thus saith the Holy 
Ghost, So shall the Jews at Jerusalem bind the man that own- 
eth this girdle, and shall dehver him into the hands of the Gentiles. 

12 And when we heard these things, both we, and they of that 
place, besought him not to go up to Jerusalem. 

13 Then Paul answered. What mean ye to weep, and to break 
my heart ? for I am ready not to be bound only, but also to die 
at Jerusalem for the name of the Lord Jesus. 

14 And when he would not be persuaded, we ceased, saying, 
The will of the Lord be done. 

15 And after those days we took up our carriages, and went 
up to Jerusalem. 

version; and seems to have located in Cesarea. (Compare Acts 

viii, 5, 26, 40.) 

9. Four daughters — which did prophesy] Endowed with a faculty of 
teaching or preaching, under a divine inspiration ; perhaps, also, of 
foretelling future events. 

10. Agabus'] (See Acts xi, 28.) 

11. Took PauVs girdle^ and hound his own hands] In this, following the 
custom of the Old Testament prophets, who used significant external 
signs or symbols, to impress the mind more vividly with the truths 
they communicated. (See Jer. xiii, 1 ; xxvii, 2; 1 Kings xxii, 11 ; 
Ezek. iv, 1-13.) Thus saith the Holy Ghost] Thus does the Spirit 
testify to me. This had been revealed to him. Gentiles] Romans ; 
into whose hands he came through the malice of the Jews. Acts 
XXV, 11, 12. 

12. We, and they of tjiat place] The companions of Paul, and the 
brethren- of Cesarea. 

13. Wliat mean ye to weep, and to break my heart ?] That is, why by 
your tears do you seek to break my resolution, to destroy my forti- 
tude, when it is my duty to go up to this feast ? For I am ready] 
The prophecy had not in the least disturbed him, not so much even 
as their tears. He feared neither bonds nor death, in Christ's time, 
and for Christ's sake. These things he expected. Acts xx, 22, 23 ; 

ix, 16. 

14. The mil of the Lard he done] " May that which is for his glory 
take place." Thus they submit to the divine Providence with prayer- 
ful resignation, as the Christian should ever do. 

15. Took up our carriages] Not conveyances, but things to be coa- 



NOTES ON THE ACTS. 



323 



16 There went witli us also certain of the disciples of Cesarea, 
and brought with them one Mnason of Cyprus, an old disciple, 
with whom we should lodge. 

1 7 And when we were come to Jerusalem, the brethren re- 
ceived us gladly. 

18 And the day following Paul went in with us unto James: 
and all the elders were present. 

19 And when he had saluted them, he declared particularly 
what things God had wrought among the Gentiles by his 
ministry. 

20 And when they heard it, they glorified the Lord, and said 
unto him. Thou seest, brother, how many thousands of Jews 
there are which believe ; and they are all zealous of the law : 

21 And they are informed of thee, that thou teachest all the 
Jews which are among the Gentiles to forsake Moses, saying^ 

veyed ; rather, got all things ready for the journey ; packed up their 
baggage and traveling utensils. (See 1 Sam, xvii, 22.) 

16. And brought with them one Mnason of Cyprus] There is probably 
an inversion of the original in the translation of this passage, as they 
would hardly be supposed to bring on their way the host with whom 
they lodged in Jerusalem. Bishop Patrick proposes the following 
emendation : — " There went with us certain of the disciples of Ce- 
sarea, bringing us to one Mnason of Cyprus, with whom we were to 
lodge." He was an old disciple, having probably at a very early day 
embraced the gospel of Christ, and resided in Jerusalem, having 
left Cyprus, his native place. 

18. Unto James] The Less, son of Alpheus, and bishop of Jeru- 
salem. (Compare Acts xii, 2; xv, 13.) Peter and John seem to 
have been absent. Elders were present] (See Acts xv, 4.) Being 
assembled to hear the report of Paul. 

20. Glo7'iJied the Lord] Presented praises to God. How many thou- 
sands] Literally, " how many myriads — tens of thousands intimating 
the vast number of converts among the Jews, even in Palestine. 
They are all zealous of the law] Strongly attached to the ceremonial 
law, although they were believers in Christ. Many of them con- 
tended that this law was still binding upon all ; and that the Gentiles 
must submit to it before they became acknowledged disciples. Here 
originated the Judaizing teachers who caused so much injury among 
the Gentile churches. 

21, That thou teachest, &c.] Evidently an untrue report, although 
there might have been a plausible foundation for it, Paul had uni- 
formly taught that all Christians, both Jews and Gentiles, were libe- 
rated from the obligations of the ceremonial law, and its efficacy as a 
ground of justification or a means of sanctification ; but he never 



824 



NOTES ON THE ACTS. 



That they ought not to circumcise tJieir children, neither to walk 
after the customs. 

22 What is it therefore ? the multitude must needs come to- 
gether : for they will hear that thou art come. 

23 Do therefore this that we say to thee : We have four men 
which have a vow on them ; 

24 Them take, and purify thyself with them, and be at charges 



had forbidden the Jews from following their own predilections in 
reference to themselves. He himself conformed in every proper way 
to the prejudices of his Jewish brethren. He behaved as a Jew 
(1 Cor. ix, 20) to gain them. He solemnized the feasts, attending 
them at Jerusalem, (Acts xviii, 21) as at the present time; circum- 
cised Timothy out of respect to the same views ; and now complied 
with their customs in reference to the law of vows. Walk after the 
customs\ Follow religious practices. 

22. What is it therefore ?] What is it, therefore, best to do ? The 
multitude must needs come together] That is, the multitude of Jewish 
Christians, now in Jerusalem, hearing of your arrival, will eagerly 
come to hear about this matter, whether true or false ; they will flock 
together upon the first annunciation of your coming. 

23. Do therefore] Rather a request than a command. We have four 
imi which have a vow on them] Probably a vow of Nazariteship. It 
appears to have been customary among the Jews to make vows unto 
the Lord upon extraordinary occasions, and the vow of the Nazarite 
was commonly chosen. This was a voluntary vow, by which the sub- 
jects devoted themselves peculiarly to the service of God, spending at 
least thirty days in extraordinary devotions. They abstained fi-om 
wine ; let their hair grow ; gave themselves up to prayer, until they 
offered the sacrifice upon their release from the vow. At this time 
they presented an oblation of some value to the Lord, their hair was 
shorn by the priest, and put into the fire under the altar. (See 
Num. vi.) 

24. Them take, and purify thyself with them, and be at charges] We 
are informed by Josephus, and other Jewish wiiters, that it was con- 
sidered an act of commendable piety, even when bound by no vow, 
to practice the abstemious habits of the Nazarites with those who had 
undertaken a vow, and to bear the whole, or a part of the expenses 
of the concluding sacrifices. Paul was, therefore, requested, in order 
to show that as a Jew he did not consider it sinful, although unim- 
portant, still to conform to the precepts of the ceremonial law, to 
purify himself, to follow the ceremonial direction of those under the 
vow, and he at charges with them, be at the expense of their isacrifices. 



NOTES ON THE ACTS. 



825 



with ttenl, that they may shave their heads : and all may know 
that those things whereof they were informed concerning thee, 
are nothing; but that thou thyself also walkest orderly, and 
keepest the law. 

25 As touching the Gentiles which believe, we have written 
and concluded that they observe no such thing, save only that 
they keep themselves from things offered to idols, and from 
blood, and from strangled, and from fornication. 

26 Then Paul took the men, and the next day purifying him- 
self with them, entered into the temple, to signify the accom- 
plishment of the days of purification, until that an offering should 
be offered for every one of them. 

27 And when the seven days were almost ended, the Jews, 
which were of Asia, when they saw him in the temple, stirred 
up all the people, and laid hands on him. 

28 Crying out. Men of Israel, help. This is the man that 
teacheth all men everywhere against ihc people, and the law, 

These appear to have been poor men unable to purchase the neces- 
sary offerings, and waiting for some one to relieve them from their 
vow, by meeting the expense. The charges of these four persons 
would be the price of eight lambs, four rams, together with oil, flour, 
&c. (See Num. vi, 14, 15.) That they may shave their heads] This 
could not be done until the offering was made ; this signifying their 
release from the vow. And all may know, &c.] That it may be evi- 
dent that the report is untrue, that the stories amount to nothing, 
and thus, as a Jew, you still conform to the requirements of the law, 
and keep its precepts. 

25. As touching] Concerning. We have tvritten] (See Acts xv, 
20, &c.) 

26. To signify' the -accomplishment] He went into the temple to give 
information to the priests how long before the vows would be ended, 
and the saciifices offered, (see Num. vi,) that due preparatiqns might 
be made. The period appears to have been a week, that Paul bore 
the vow with them, they having been under its obligations for some 
time previous. 

27. The Jews which were of Asia] Of proconsular Asia, where Paul 
had labored so extensively, and was so well known. These Jews 
had come up to the feast; they had become peculiarly imbittered 
against Paul by his success in obtaining converts, and by their fre- 
quent collisions. Stirred up] Roused, excited. 

28. Help] Come to our aid in apprehending this person. This is 
the man that teacheth all men everywhere against the people] Prejudiced 
the Gentiles against the Jewish nation. A most malicious slander; 
for they themselves had roused the Gentiles against Paul and the 



826 



NOTES ON THE ACTS. 



and this place : and further, brougtit Greeks also into tLe tem- 
ple ; and hath polluted this holy place. 

29 (For they had seen before with him in the city, Trophimus, 
an Ephesian, whom they supposed that Paul had iDrought into 
the temple.) 

30 And all the city was moved, and the people ran together: 
and they took Paul and drew him out of the temple. And 
forthwith the doors were shut. 

31 And as they went about to kill him, tidings came unto the 
chief captain of the band, that all Jerusalem was in an up- 
roar; 

32 Who immediately took soldiers and centurions, and ran 
down unto them. And when they saw the chief captain and 
the soldiers, they left beating of Paul. 



disciples of Christ ; thus reiterating the reports that had been pre- 
viously sent to Jerusalem concerning him. And the law] The law of 
Moses. Paul had manifested the utmost respect for this, teaching it 
everywhere— ^rs< of all in the synagogues. And this place] The tem- 
ple and its services. Brought Greeks also into the temple] He with his 
companions were in the court of the Israelites ; and no Gentile was 
permitted to enter here. On the column separating the two courts 
were inscriptions in Greek and Latin forbidding foreigners to enter 
into the sanctuary ; the penalty was death. Their presence was con- 
sidered a pollution. They had seen Trophimus, an Ephesian, with 
Paul in the city ; and they imagined, or affected to believe, that Paul 
had brought him into the holy place out of disrespect. Nothing 
could have incensed the Jews more than this charge. They were 
too anxious to find some cause against him to examine very closely 
the truth of the accusation. 

30. Drew him out of the temple] Probably intending to kill him, and 
seeking to avoid polluting the sanctuary with blood. And — the doors 
were shut] This may have been done by the priests and Levites to 
free themselves from any responsibility in the violence of the multi- 
tude, or to avoid pollution, or to prevent the apostle's rushing back 
into the temple, and claiming the protection of the sanctuary. The 
Jews, regarding it as a sacred spot, would not kill a person there. 
1 Kings i, 50, 51 ; ii, 28-31. 

31. Went about] Sought means, made preparations. Chief captain 
of the hand] This officer appeal's to have been the tribune who held 
the chief military command in the city ; such an officer, with a 
large detachment, being stationed in Jerusalem, and near the temple, 
to overawe the inflamed multitude, and allay their strifes, especially 
at the time of the feasts. 



NOTES ON THE ACTS. 



327 



33 Then the chief captain came near and took him, and com- 
manded him to be bound with two chains : and demanded wha 
he was, and what he had done. 

34 And some cried one thing, some another, among the multi- 
tude : and when he could not know the certainty for the tumult, 
he commanded him to be carried into the castle. 

35 And when he came upon the stairs, so it was that he was 
borne of the soldiers, for the violence of the people. 

36 For the multitude of the people followed after, crying, 
Away with him. 

37 And as Paul was to be led into the castle, he said unto the 
chief captain, May I speak unto thee ? Who said. Canst thou 
speak Greek ? 

38 Art not thou that Egyptian, which before these days madest 
an uproar, and leddest out into the wilderness four thousand 
men that were murderers ? 



33. Bound with two chains\ Thinking he might he a yiolent man, 
and also to satisfy the Jews that he should not escape. 

34. To he carried into the castle\ The castle of Antonia, where the 
Roman garrison was stationed. It overlooked the temple, and was 
connected with it by a private entrance, over a flight of stairs, into 
the portico. 

35. Upon the stairs\ Of the castle. Borne of the soldiers] Lifted upon 
then- shoulders, so as to be defended from the impetuous attacks of 
the Jews. 

37. Canst thou speak Greek'?'] Claudius Lysias, who was the tri- 
bune, was not a Roman, as appears by his name, and what he after- 
ward says of himself Acts xxii, 25. He was a Greek, and was 
surprised to be addressed in his native language by one whom he 
supposed to be a Jew or an Egyptian. 

38. Art not thou that Egyptian] Josephus gives an account of this 
affair, which transpired about two years before the time of Paul's 
arrest. He was an Egyptian Jew, and came into Judea, giving out 
that he was a prophet. He collected thirty thousand deluded people 
around his standard in the desert, and persuaded them to follow him 
to the Mount of Olives, where they should see the walls of Jerusalem 
fall down at his command, so that they might easily enter and take 
the city. Felix, the Roman governor at this time, marched out 
against them, and easily routed the undisciplined band : four hundred 
were killed, and two hundred taken prisoners; but the impostor 
escaped. As he was still alive, Lysias supposed he had again en- 
tered the city, and raised the commotion in the temple. That were 
murderers ?] Assassins, banditti. The impostor's company may hare 



328 



NOTES ON THE ACTS. 



39 But Paul said, I am a man which am a Jew of Tarsus, a 
city in Cilicia, a citizen of no mean city : and I beseech thee 
suffer me to speak unto the people. 

40 And when he had given him license, Paul stood on the 
stairs, and beckoned with the hand unto the people. And when 
there was made a great silence, he spake unto them in the 
Hebrew tongue, saying, 

been largely composed of such characters, as they were, in these terrible 
times, very prevalent in the mountains and deserts round Jerusalem. 

39. Tarsus] (See Acts ix, 11, 30; xi, 25.) 

40. Spake— in the Hebrew tongue] What was then called Hebrew. 
The Syro-Chaldee language, then spoken by the Jews of Palestine. 



CHAPTER XXn. 

I. Paul's defense upon the castle stairs. 22. His address interrupted by the 
enraged multitude. 24. He is carried into the castle, and would have been 
scourged had he not claimed his privilege as a Roman citizen. 

MEN, brethren, and fathers, hear ye my defense which I make 
now unto you. 

2 (And when they heard that he spake in the Hebrew tongue 
to them, they kept the more silence : and he saith,) 

3 I am verily a man which am a Jew, born in Tarsus, a city 
in CiUcia, yet brought up in this city at the feet of Gamaliel, 

1. My defense] Against the charges that had been made — that he 
had spoken against the Jewish nation, the law of Moses, and the 
temple. He proceeds to show that his early education, and life since, 
had been in strict conformity to the law ; and then relates the cir- 
cumstances attending his conversion to Christianity. 

2. Spake in the Hebrew tongue] (See Acts xxi, 40.) As Paul had 
spent most of his time out of Palestine, and as his accusers were 
Hellenistic Jews, they may have supposed that he also was a Hel- 
lenist. This language the Jews held in contempt, while they were 
exceedingly attached to their own vernacular Hebrew; therefore, 
when they heard Paul speak in their native tongue, they were agree- 
ably surprised, and gave him greater attention. 

3. Brought up in this city at the feet of Gamaliel] In the Jewish 
schools the pupils sat upon mats or low stools, while the master sat 
upon an elevated seat above them. The expression is equivalent to 
that we employ when we say, he was educated under Gamahel. (See 



NOTES ON THE ACTS. 



329 



and taught according to the perfect manner of the law of the 
fathers, and was zealous toward God, as ye all are this day. 

4 And I persecuted this way unto the death, binding and de- 
livering into prisons both men and women. 

5 As also the high priest doth bear me witness, and all the 
estate of the elders ; from whom also I received letters unto the 
brethren, and went to Damascus, to bring them which were 
there bound unto Jerusalem, for to be punished. 

6 And it came to pass, that, as I made my journey, and» was 
come nigh unto Damascus about noon, suddenly there shone 
from heaven a great light round about me. 

7 And I fell unto the ground, and heard a voice saying unto 
me, Saul, Saul, why persecutest thou me ? 

8 And I answered, Who art thou. Lord ? And he said unto 
me, I am Jesus of Nazareth, whom thou persecutest. 

9 And they that were with me saw indeed the light, and were 
afraid ; but they heard not the voice of him that spake to me. 

10 And I said, What shall I do. Lord? And the Lord said 
unto me. Arise, and go into Damascus, and there it shall be told 
thee of all things which are appointed for thee to do. 

1 1 And when I could not see for the glory of that light, being 
led by the hand of them that were with me, I came into Da- 
mascus. 

12 And one Ananias, a devout man according to the law, 
having a good report of all the Jews which dwelt there^ 

Acts V, 34.) Taught according to the perfect manner] He was brought 
under the most rigid discipline, and taught the strictest constructions 
of the Mosaic law, and of the traditions of the fathers. And ivas 
zealous toward God] That is, the law of God as he then understood it. 
He was zealous in his attention to the requirements of the law and 
traditions, as of divine appointment, and in their defense, as they were 
who now accused him of speaking against them. 

4. I persecuted this way unto the death] The followers of this religion. 
As far as I could, I persecuted even to death. 

5. As also the high priest doth bear me witness] The high priest who 
bore the office at that time, and who was still living ; but seems not 
at the present time to have exercised the office. Acts xxiii, 2. He 
would confirm Paul's testimony. And all the estate of the dders] All 
the members of the Sanhedrim, from which council he received his 
warrants against the Christians. Unto the brethren] The Jews in 
Damascus. 

6-11. And it came to pass] (See notes on Acts ix, 3-17.) 
12. A devout man according to the law] A pious man, and faithful in 
his observance of the law of Moses, although a believer in Christ 



330 



NOTES ON THE ACTS. 



13 Came unto me, and stood, and said unto me, Brother Saut, 
receive thy sight. And the same hour I looked up upon him. 

14 And he said, The God of our fathers hath chosen thee, that 
thou shouldest know his will, and see that Just One, and should- 
est hear the voice of his mouth. 

15 For thou shalt be his witness unto all men, of what thou 
hast seen and heard. 

16 And now why tarriest thou ? arise, and be baptized, and 
wash away thy sins, calling on the name of the Lord. 

17 And it came to pass, that, when I was come again to 

This description of Ananias was pal ciliated to win the attention of 
the Jews. 

14. Hath chosen thee\ Hath appointed thee. Thou shouldest know 
his wUl] In reference to Jesus Christ and the gospel plan of salva- 
tion. And see that Just One] The Messiah, who appeared to Paul 
when he fell to the earth, and probably at other times by special 
revelation. 1 Cor. ix, 1. The sense may also be — to understand his 
character, to know him, to see him as the true Saviour. 

15. Thou shalt be his witness] Testify what he had seen, as con- 
firmatory of the resurrection and divine mission of Christ. Unto all] 
Both Jews and Gentiles. 

16. Why tarriest thou ?] Why delay, as thou art already convinced ? 
Ee baptized, and wash away thy sins] Be baptized, and in this way 
make a profession of thy faith in the gospel, and, in obedience to the 
command of Christ, receive this sacrament as significant of that in- 
ward purification of the Spirit, by which thy sins are Avashed away. 
It is probable that, in the proper attention to this ordinance, ordi- 
narily God gave to the early believers their first sense of pardon, and 
a spiritual assurance of their adoption into the heavenly family, as 
the gift of tongues, &c. ]Mr. Wesley remarks, — " Baptism, adminis- 
tered to real penitents, is both a means and a seal of pardon. Nor 
did God ordinarily, in the primitive church, bestow this on any un- 
less through this means." 

" A believer in Christ when receiving baptism, may justly be said, 
in a figure, to be washing away his sins, as he is by that ordinance, 
showing externally what has been commenced in his soul, and is 
manifesting his serious puiiDOse, through divine influences, perpetually 
to cultivate holiness of heart." — Ripley. Calling on the name of the 
Lord] Invoking or praying to the Lord Jesus, significant of his 
belief in his Messiahship and his faith in the merits of his redemption. 
Jesus, therefore, must be God, as it is not lawfid to invoke any other 
being in woi-ship but God. 

17. Come again] When I returned to Jenisalem. This occurred 



NOTES ON THE ACTS. 



SSI 



Jerusalem, even while I prayed in the temple, I was in a 
trance ; 

18 And saw him saying unto me, Make haste, and get thee 
quickly out of Jerusalem ; for they will not receive thy testimony 
concerning me. 

1 9 And I said, Lord^ they know that I imprisoned, and beat 
in every synagogue them that beheved on thee : 

20 And when the blood of thy martyr Stephen was shed, I 
also was standing by, and consenting unto his death, and kept 
the raiment of them that slew him. 

21 And he said unto me. Depart : for I will send thee far 
hence unto the Gentiles. 

22 And they gave him audience unto this word, and then lifted 
up their voices, and said, Away with such a fellow from the 
earth : for it is not fit that he should live. 

23 And as they cried out, and cast oif their clothes, and threw 
dust into the air, 

some three years after his departure for Damascus. Acts ix, 2&. 
While I prayed in the temple] Showing that, after his conversion, he 
still preserved a regard for the temple and its services, contrary to 
the slanderous reports of his enemies. / was in a trance] An ecstasy, 
a state of bodily insensibility, but the mind preserving its activity. 

18. Saw him] Jesus Christ. Saw him with his mind, in his vision. 
Get thee quickly out of Jerusalem] The reason why he had left Jerusa- 
lem — a divine command, accompanied with intimation that his testi- 
mony would be rejected there, and himself subjected to dangers and 
snares. 

19, 20. And I said] The meaning of this, and the next verse, seems 
to be — that as the Jews know how I pereecuted the followers of 
Jesus, they will probably listen to my preaching, when they see that 
the evidence of the gospel, and the miracles I have v/itnessed, were 
strong enough to conquer my former inveterate hostility to it. 

21. Depan] Thtis was he definitely sent by divine commission to 
the Gentiles. 

22. And they gave him audience unto this tvord] Up to this moment, 
the deference and respect he manifested to the law, and the nation of 
the Jews, and the great interest of his relation, held their attention; 
but when he came to allude to the scope of the gospel, as embracing 
alike Jews and Gentiles, and to inform them that God had sent him 
away from Jerusalem on account of their unbelief and malice to the 
unsanctified Gentiles, their anger was aroused to the highest pitch, 
and a storm of tumult immediately arises. 

23. Cast o f tfteir clothes] As was their custom ; as they had done in 
the case of Stephen, (Acts vii, 58,) and in order that their arms might 



332 



NOTES ON THE ACTS. 



24 The chief captain commanded him to be brought into the 
castle, and bade that he should be examined by scourging ; that 
he might know wherefore they cried so against him. 

25 And as they bound him with thongs, Paul said unto the 
centurion that stood by. Is it lawful for you to scourge a man 
that is a Roman, and uncondemned ? 

26 When the centurion heard that, he went and told the chief 
captain, saying, Take heed what thou doest ; for this man is a 
Roman. 

27 Then the chief captain came, and said unto him, Tell me, 
art thou a Roman ? He said. Yea. 

28 And the chief captain answered. With a great sum obtained 
I this freedom. And Paul said, But I was /ree-born. 



be unencumbered to stone him, and expressive of their abhoiTcnce 
and anger. Threw ditst into the air] Still further to exhibit their rage 
and disgust at him and his doctrines, and as an incentive to tumult. 
From this comes the expression in reference to persons exciting a 
tumult, kicking up a dust. 

24. Brought into the castle] He was now on the stairs, and to save 
his life, and assuage the tumult, the officer orders him into the castle. 
Acts xxi, 40. That he should be examined by scourging] The tribune 
not understanding the Hebrew language, could neither comprehend 
the accusation of the Jews nor the defense of Paul ; but judged, from 
the confusion and rage that the Jews exhibited, that Paul must have 
been guilty of some extraordinary provocation or crime ; he there- 
fore determined, according to the practice of the Romans toward 
their slaves and foreigners, to extort a confession from him, of his 
guilt, by scoui-ging. Tbis was the examination by scourging. It 
was not permitted, however, to practice this iipon a Roman citizen. 
This was directly contrary to the law. Acts xvi, 38. 

25. As they bound him ivith thongs] Tied him with leather straps, 
preparatory to fastening him to a low pillar, and bending his back 
over to be scourged. 

26. When the centurion] Who had charge of the business, the cap- 
tain of a hundred men. 

28. With a great sum obtained I this freedom] It appears that the 
freedom of the city of Rome, and the rights and immunities of a 
Roman citizen, were often sold to foreigners, particularly under the 
reign of Claudius. Paul said, But I teas free-born'] As Tarsus was 
not a Roman colony, in which all the inhabitants were born to this 
right, it is probable that some of Paul's ancestors had been rewarded 
with the freedom of the city for some meritorious service rendered 
the Romans. (Sqe Acts xvi, 37.) 



NOTES ON THE ACTS. 



333 



29 Then straightway they departed from him which should 
have examined him: and the chief captain also was afraid, 
after he knew that he was a Roman, and because he had 
bound him. 

30 On the morrow, because he would have known the cer- 
tainty wherefore he was accused of the Jews, he loosed him 
from his bands, and commanded the chief priests and all their 
council to appear, and brought Paul down, and set him before 
them. 

29. They — ivhich should have examined him\ The soldiers that were 
about to torture him. Because he had hound him] This being an 
offense against a Eoman citizen, which was most severely punished. 

30. Commanded the chief priests and all their council] Summoned the 
Sanhedrim, the superior council of the nation. Eor it was due to 
both Paul and the Jews that an examination should take place, and 
also for the purpose of justice, as he supposed him guilty of some 
offense. Brought Paul dozen] From the castle to the semi-circular 
room in the temple, where the assembly met. Set him be/ore them] 
Brought him to their bar for trial. 



CHAPTER XXIII. 

1. Paul's defense before the council. 6. Division between the Pharisees and 
Sadducees. 10. On account of the great tumult, Paul is removed again to the 
castle. 11. A heavenly vision appears to Paul. 12. A conspiracy formed against 
him. 16. Discovered by his sister's son. 23. Paul sent to Cesarea to FeUx, 
the governor. 

AND Paul, earnestly beholding the council, said, Men and 
brethren, I have lived in all good conscience before God 
until this day. 

1. Earnestly beholding] With all the self-possession and command- 
ing dignity of conscious innocence, and, perhaps, to recognize any 
who may have been members of the council when he received com- 
missions from that body to prosecute the Christian believers. I have 
lived in all good conscience before God until this day] Meaning no more 
than that he had been perfectly conscientious in his course both be- 
fore and since his becoming a disciple of Christ. He had been, from 
a conscientious conviction, a zealous Jew, and a student of the law, 
scrupulously exact in his obedience ; and from the same conscien- 
tious, although blinded and sinful zeal, as he himself confessed, 
(1 Cor. XV, 9; Gal. i, 13; 1 Tim. i, 13, 15,) he had persecuted the 



NOTES ON THE ACTS. 



2 And the hi^h priest Ananias commanded them that stood by 
\mn, to smite him on the mouth. 

3 Then said Paul unto him, God shall smite thee, thou whited 



church of Christ, and now he follows the enlightened convictions of 
his heart, in his present belief in Jesus. 

2. And the high priest Ananias] We learn from Josephus that Ana- 
nias was high priest in the reign of Claudius, during the famine men- 
tioned in the eleventh chapter of Acts ; and St. Paul, who visited 
Jerusalem at this time, must have known it. But, soon after this, 
Ananias was deposed by the Eoman governor, and sent a prisoner 
to Rome, in consequence of difficulties arising between the Jews and 
Samaritans, in which he was involved. He was afterward released 
from imprisonment, and returned to Jerusalem, but was never rein- 
stated in the office of high priest. From this period he could not 
properly be called high priest, though the title might have still been 
applied by way of courtesy. Jonathan was raised to the office in his 
place. After his death, and the high priesthood of Ishmael, who was 
invested with the office by Agrippa, there was an interval when the 
office was vacant. It was during this interval that St. Paul reached 
Jerusalem, and was apprehended ; the Sanhedrim being destitute of 
a president, Ananias may have undertaken, on his own authority, or 
by invitation, the discharge of the office at this time. It is possible, 
therefore, that St. Paul, who had been only a few days in Jerusalem, 
might be ignorant that Ananias, who had been dispossessed of the 
priesthood, had taken upon himself a trust to which he was not en- 
titled ; he might, therefore, very naturally exclaim, " I wist not, bre- 
thren, that he was the high priest." Admitting liim, on the other 
hand, to have been acquainted with the fact, the expression may be 
considered as an indirect reproof, and a tacit refusal to recognize 
usurped authority. He was, according to Josephus, an ambitious, 
cruel, and avaricious man. To smite him on the mouth] His anger 
being roused at the apostle's confident assertion of his innocence, 
thus directly contradicting the accusations against him, and his 
conscientious belief in Jesus as the true Messiah, implied in his 
language. 

3. God shall smite thee] Either an expression of deep indignation at 
the illegal and insolent course of Ananias toward one whose trial 
was proceeding, and who had not been condemned, he also being the 
judge ; or the language may be considered as a prophetic intimation 
of the coming judgments of God. " God is about to smite thee." 
This was fulfilled about six years after, in a sedition raised by his 
own son and certain Jewish assassins. He was drawn out from 



NOTES ON THE ACTS. 



833 



IPrall : for sittest thou to judge me after the law, and commandest 
me to be smitten contrary to the law ? 

4 And they that stood by, said, Revilest thou God's high 
priest ? 

5 Then said Paul, I wist not, brethren, that he was the high 
priest : for it is written, Thou shalt not speak evil of the ruler 
of thy people. 

6 But when Paul perceived that the one part were Sadducees, 

an old aqueduct, where he had concealed himself to evade their 
search, and was put to death. Thou whited wall] Thou hypocrite ! 
Like to the Jewish sepulchres, white-washed without, but rotten 
within. A common proverbial expression among the Jews. Matt, 
xxiii, 27. Contrary to the law ?] To the spirit of the law, which en- 
joined a fair trial for the accused. Lev. xix, 15 ; and that charges 
should be sustained by witnesses, (Deut. xix, 15,) none of whom had 
yet been examined. It was a most undignified, base, and insulting 
command, which St. Paul may have resented with too much warmth. 

4. Revilest thou] Dost thou reproach or abuse ? God's high priest ?] 
The high priest of God, sacred from his appointment and office. 

5. Then said Paul, I wist not] Either, I was not aware, I did not 
know that he was now exercising this office ; or it may mean, I did 
not consider; I did not bear in mind or reflect when I spoke 5 thus 
frankly acknowledging his haste and undue feeling in the previous 
expression, as if he had said, " I did not reflect that Ananias was 
exercising the office of high priest, or I should not have spoken so 
sharply to him ; for it is Written, ' Thou shalt not revile the gods, 
nor curse the ruler of thy people.' " Exod. xxii, 28. 

6. When Paul perceived] Either by his former acquaintance with 
them ; or it may mean, when he bethought himself, when he called 
to mind the fact that the members of the Sanhedrim were divided in 
their religious views, some of them Pharisees and others Sadducees. 
The reasons why Paul started this religious discussion are thus sug- 
gested by Mr. Barnes : — " 1. He saw that it was impossible to expect 
justice at their hands ; and he, therefore, regarded it as prudent and 
proper to consult his safety. He saw, from the conduct of Ananias, 
and from the spirit manifested, (verse 4,) that they, like the other 
Jews, had prejudged the case, and were driven on by bhnd rage and 
fury. 2. His object was to show his innocence to the chief captain. 
To ascertain that, was the pui-pose for which he had been arraigned. 
Yet that, perhaps, could be most directly and satisfactorily shown by 
bringing out, as he knew he could do, the real spirit which actuated 
the whole council, as a spirit of party-strife, contention, and perse- 
cution. Knowing, therefore, how sensitive they were on the subject 



336 



NOTES ON THE ACTS. 



and the other Pharisees, he cried out in the council, Men and 
brethren, I am a Pharisee, the son of a Pharisee : of the hope 
and resurrection of the dead I am called in question. 

7 And when he had so said, there arose a dissension between 
the Pharisees and the Sadducees: and the multitude was di- 
vided. 

8 For the Sadducees say that there is no resurrection, neither 
angel, nor spirit : but the Pharisees confess both. 

9 And there arose a great cry : and the scribes that were of 
the Pharisees' part arose, and strove, saying, We find no evil 
in this man : but if a spirit or an angel hath spoken to him, let 
us not fight against God. 



of the resurrection, he seems to have resolved to do what he could 
not have done had they been disposed to hear him according to the 
rules of justice, to abandon the direct argument for his defense, and 
to enlist a large part, perhaps a majority of the council, in his favor." 
lam a Pharisee] He had been, in the fullest sense of the word, and 
was still, as far as the opinions of the Pharisees differed from those 
of the Sadducees upon doctrinal topics. Of the hope and resurrection 
of the dead] Or rather, " of the hope of the resurrection of the dead." 
This was indeed true ; for the great theme of the apostle was " Jesus 
and the resurrection and the chief and fundamental argument in 
proof of the Messiahship of Christ was the fact of his resurrection ; 
and, in his estimation, all just hope of a resuiTCCtion of the dead rested 
upon the fact of the resurrection of Christ. 1 Cor. xv, 13-18. 

7. The multitude was divided] The company of councilors were now 
divided in sentiment, and a long-standing controversy is awakened, 
during which, for a time, Paul seems forgotten ; or rather, the Phari- 
sees immediately espoused his cause. 

8. The Sadducees say] They taught that death was an endless 
sleep, an entire extinction of life ; that there was no spirit but God, 
and no future state of reward and punishment. Confess both] Believe 
and teach both. St. Paul had already mentioned (Acts xxii) that 
he had seen a vision. 

9. The sa-ihes] The learned men, the teachers. And strove] Con- 
tended strenuously. We find no evil in this man] Nothing contrary 
to law ; his views coincide with Moses : thus giving the tribune 
clearly to understand that it was a question of doctrine for which 
Paul was tried, and that the council were themselves divided. Let 
us not fight against God] Eather than lose their argument ^vith the 
Sadducees, they make great concessions to Paul ; allowing the poe- 
sibility that he had enjoyed this spiritual vision from God, and, if so, 
opposition on their part would be perilous. How much better would 



NOTES ON THE ACTS. 



337 



10 And when there arose a great dissension, the chief captain, 
fearing lest Paul should have been pulled in pieces of them, 
commanded the soldiers to go down, and to take him by force 
from among them, and to bring him into the castle. 

1 1 And the night following the Lord stood by him, and said, 
Be of good cheer, Paul : for as thou hast testified of me in Jeru- 
salem, so must thou bear witness also at Pome. 

12 And when it was day, certain of the Jews banded together, 
and bound themselves under a curse, saying, that they would 
neither eat nor drink till they had killed Paul. 

13 And they were more than forty which had made this con- 
spiracy. 

14 And they came to the chief priests and elders, and said, 
We have bound ourselves under a great curse, that we will eat 
nothing until we have slain Paul. 



it have been for them if they had been as ingenuous in action as they 
appear to have been candid in opinion ! 

10. Th£ chief captain] Who appears to have been present at the 
trial. 

11. The Lord stood hy him] The Lord Jesus. >Sc> must thou bear wit- 
ness also] To encourage and support the apostle, the Lord reveals 
himself in a supernatural manner to St. Paul, assuring him that as 
he had been permitted to bear public testimony in Jerusalem in 
favor of the gospel, so also he should escape the wiles of his enemies, 
and be permitted to enjoy his long-coveted opportunity of preaching 
in Rome. 

12. Bound themselves under a curse] It appears from the Talmud 
that it was common for the Jews to vow and bind themselves by an 
oath or curse that they would not eat for a limited time, until some 
design which they purposed was accomplished. According to their 
unscriptural traditions, a private person was permitted to kill any 
one who had forsaken the law. 

These vows, however, were far from being stringent, but could be 
as easily unloosed as made. Thus there is no probability that these 
conspirators suffered death as the consequence of Paul's escape from 
their hands. The Talmud, among other reasons for absolving a 
man from a vow or self inflicted curse, enumerates the danger of 
losing life ; this at once relieves him. Thus it says : — " If a man 
vows that he will not eat anything, wo be unto him if he eats ; and 
wo be unto him if he does not eat ! If he eats, he breaks his vow ; 
if he does not eat, he sins against his own Ufe. What, then, must he 
do ■? Let him go to the wise men, and they yrill unloose him from 
his vow." 

15 



338 



NOTES ON THE ACTS. 



15 Now therefore ye with the council signify to the chief cap- 
tain, that he bring him down unto you to-morrow, as though ye 
would inquire something more perfectly concerning him : and 
we, or ever he come near, are ready to kill him. 

16 And when Paul's sister's son heard of their lying in wait, 
he went and entered into the castle, and told Paul. 

1 7 Then Paul called one of the centurions unto him, and said, 
Bring this young man unto the chief captain; for he hath a 
certain thing to teU. him. 

18 So he took him, and brought Mm to the chief captain, and 
said, Paul the prisoner called me unto Mm, and prayed me to 
bring this young man unto thee, who hath something to say 
unto thee. 

19 Then the chief captain took him by the hand and went 
with Mm aside privately, and asked Am, What is that thou hast 
to tell me ? 

20 And he said. The Jews have agreed to desire thee, that 
thou wouldest bring down Paul to-morrow into the council, as 
though they would inquire somewhat of him more perfectly. 

21 But do not thou yield unto them : for there lie in wait for 
him of them more than forty men, which have bound them- 
selves with an oath, that they will neither eat nor drink till 
they have killed him: and now are they ready, looking for a 
promise from thee. 

22 So the chief captain then let the young man depart, and 
charged Mm, See thou teU no man that thou hast showed these 
things to me. 

23 And he called unto him two centurions, saying, Make ready 
two hundred soldiers to go to Cesarea, and horsemen threescore 
and ten, and spearmen two hundred, at the third hour of the 
night; 

15. Or ever he come near] Rather, before he come near you we are 
ready (prepared, resolved) to kill him. 

17. Bring this young man unto the chief captain] Although perfectly 
confident that the divine promise of protection would be fulfilled, 
still it was his duty to use all pi-oper precautions to defend his life. 
God works through human instrumentalities. 

21. For a promise from thee] That is, for the order to be given by 
you for Paul to be brought down to them. 

23. To Cesarea] On the seacoast of Palestine, thirty miles north 
of Joppa, where the Roman governor resided. At the third hour of the 
night] At nine o'clock in the evening, to elude the observation of the 
Jews. A large force was sent, as the band of conspirators was 
large, and multitudes would join them ; and, besides, the city and ad- 
joining country was thronged with murderers, banditti, and assassins. 



NOTES ON THE ACTS. 



339 



24 And provide tliem beasts, that tliey may set Paul on, and 
bring him safe unto Felix the governor. 

25 And he wrote a letter after this manner : 

26 Claudius Lysias, unto the most excellent governor Felix, 
sendeth greeting. 

27 This man was taken of the Jews, and should have been 
killed of them : then came I with an army, and rescued him, 
having understood that he was a Roman. 

28 And when I would have known the cause wherefore they 
accused him, I brought him forth into their council : 

29 Whom I perceived to be accused of questions of their law, 
but to have nothing laid to his charge worthy of death, or of 
bonds. 

30 And when it was told me how that the Jews laid wait for 
the man, I sent straightway to thee, and gave commandment to 
his accusers also, to say before thee what they had against him. 
Farewell. 

31 Then the soldiers, as it was commanded them, took Paul, 
and brought him by night to Antipatris. 

32 On the morrow they left the horsemen to go with him, and 
returned to the castle : 



24. And provide them heasts\ That is, one for Paul and another for 
his immediate guard. Felix] His name was Antonius Felix. He 
was a freed man of the emperor Claudius. " He was an unrighteous 
governor ; a base, mercenary, and bad man." 

27. Should have been killed of them] Kather, he was seized by the 
Jews, and was about to be killed by them. Came I with an army] 
With a military force. Having understood that he was a Roman] He 
here equivocates a little, in order to take credit to himself : he had 
not rescued Paul, because he was a Eoman ; but he had learned that 
fact afterward. 

28. And ivhen I would have known] " Desiring to know the crimes 
of which they accused him." 

31. Antipatris] This town was between Joppa and Cesarea, on the 
road from Jerusalem, about forty-two miles from that city. The 
town was built by Herod the Great, and -so named after his father 
Antipater. 

They made a forced march ; and there would be no inconsistency 
in saying that they did this by night, although they might not have 
reached Antipatris until ten or eleven o'clock in the morning, the 
greater part of the route being by night. 

32. They left the horsemen] The foot soldiers — as they were now 
within twenty-six miles of Cesarea, and there was no further danger, 
and their presence might be needed at Jerusalem to quell any tumult 



340 



NOTES ON THE ACTS. 



33 Who, when they came to Cesarea, and delivered the epistle 
to the governor, presented Paul also before him. 

34 And when the governor had read the letter, he asked of 
what province he was. And when he understood that lie was 
of Cilicia ; 

35 I will hear thee, said he, when thine accusers are also 
Gome. And he commanded him to be kept in Herod's judg- 
ment-hall. 



that might arise there — are sent back. To the castle] Of Antonia, 
in Jerusalem. 

33. Who] The horsemen. 

34. Cilicia] (See Acts xxi, 39.) 

35. In Herod's judgment-hall] Original, " praetorium." A palace 
built by Herod the Great, in Cesarea, as a royal residence; after- 
ward it became the residence of the Roman prcetor, or governor. 
Paul was probably placed under guard in one of the apartments of 
the palace. 



CHAPTER XXIV. 

1. TertuUus accuses Paul before Felix in behalf of the Jews. 10. Paul makes 
his defense. 24. Paul preaches before Felix and Drusilla. 27. Porcius Festus 
becomes governor. 

AND after five days, Ananias the high priest descended with 
the elders, and tvith a certain orator named Tertullus, who 
informed the governor against Paul. 

2 And when he was called forth, Tertullus began to accuse 
him, saying. Seeing that by thee we enjoy great quietness, and 

1. And after Jive days] Probably from the time of Paul's departure 
from Jerusalem. Descended] Went down to Cesarea. With the 
elders] Members of the Sanhedrim. With a ceHain orator named 
Tertullus] As his name implies, he was a Roman lawyer. The 
Jews had no such advocates, whose special business it was to plead 
a cause before the judge or magistrate ; but as they were now under 
the Roman rule, and subject to appear before its legal tribunals, they 
would avail themselves of the professional assistance of those who 
were familiar with the proceedings of the Roman court, and versed 
in the Latin and Greek languages. Who informed the governor against 
Paul] Presented the charge, or gave information against Paul. 

2. Began to accuse him] That is, commenced his plea against Paul, 
by first flattering the vanity and attempting to conciliate the favor- 



NOTES ON THE ACTS. 



341 



that very worthy deeds are done unto this nation by thy pro- 
vidence, 

3 We accept it always, and in all places, most noble Felix, 
with all thankfulness. 

4 Notwithstanding, that I be not further tedious unto thee, I 
pray thee, that thou wouldest hear us of thy clemency a few 
words. 

5 For we have found this man a pestilent fellow, and a mover 
of sedition among all the Jews throughout the world, and a ring- 
leader of the sect of the Nazarenes : 

6 Who also hath gone about to profane the temple : whom we 
took, and would have judged according to our law : 

7 But the chief captain Lysias came upon us, and with great 
violence took him away out of our hands. 



able regard of the governor. Great quietness] Public tranquillity and 
peace. It appears that Felix had, according to Josephus, relieved 
the country from hordes of robbers and banditti which had infested 
it, although otherwise a bad and tyrannical governor. And that very 
worthy deeds are done unto this nation] The original denotes that " many 
things have been happily or successfully accomplished." By thy pro- 
vidence] By thy attention and supervision. The meaning of the 
passage is, " Great prosperity has resulted to this nation under thy 
prudent administration." 

3. Alivays, and in all places] "In every respect (or at all times) and 
in every place." 

4. Hear us of thy clemency] Give a further exhibition of thy kind- 
ness and condescension, by listening favorably to our present 
request. 

5. A pestilent fellow] Greek, a, pestilence, a plague; by a bold figure, 
a dangerous, seditious man. Among all the Jews throughout the world] 
An exaggerated expression for, through the Roman empire ; where 
Paul had extensively labored, and excited the bitter ire of the Jews, 
Tertullus artfully insinuates that Paul had been exciting civil dis- 
turbances among the Jews against the government. A ring-leader of 
the sect of the Nazarenes] The captain, holding the first rank among 
the heretical Nazarenes — Christians were so called out of reproach, 
as Jesus their Master had borne the same reproach from being a 
resident of the despised city of Nazareth in Galilee. Luke iv, 16; 
Matt, ii, 23. 

6. Hath gone about] Hath attempted. To profane the temple] To 
desecrate the temple. Would have judged] This was far from the 
truth ; for without proper trial they were on the point of kilUng him. 
Acts xxi, 30, 31. 



342 



NOTES ON THE ACTS. 



8 Commanding his accusers to come unto thee : by examining 
of whom, thyself mayest take knowledge of all these things 
whereof we accuse him. 

9 And the Jews also assented, saying. That these things 
were so. 

10 Then Paul, after that the governor had beckoned unto 
him to speak, answered. Forasmuch as I know that thou hast 
been of many years a judge unto this nation, I do the more 
cheerfully answer for myself: 

1 1 Because that thou mayest understand, that there are yet 
but twelve days since I went up to Jerusalem for to worship. 

12 And they neither found me in the temple disputing with 
any man, neither raising up the people, neither in the syna- 
gogues, nor in the city : 

13 Neither can they prove the things whereof they now 
accuse me. 

14 But this I confess unto thee, that after the way which they 
call heresy, so worship I the God of my fathers, believing all 
things which are written in the law and in the prophets : 

15 And have hope toward God, which they themselves also 

10. Many years] Probably about seven. A judge] A ruler and 
civil magistrate, and better capable of understanding Jewish usages 
and religious rites. Nothing can be more dignified and convincing 
than the speech of the apostle. He addresses the governor with 
great respect, but with none of the fulsome flattery of his opponent ; 
and then lucidly opens and defends his course against the false accu- 
sations of the Jews ; giving a clear and forcible account of the whole 
matter. 

11. But twelve days] A part of which time he had been confined in 
Cesarea ; thus showing that he could not have excited the tumults 
in Jerusalem they pretended. He had also, so far from despising 
the temple and its service, come up to attend its feast. ( See Acts 
XX, 16.) 

1 2. Neither raising up the people] Exciting sedition. 

14. Which they call heresy] More correctly translated, "sec<;" and 
it is thus translated in verse 5. Paul acknowledges himself to be of 
the number of the Nazarenes, but not a distinct sect from the Jews 
holding counter views ; and, though of this class, still worshiping the 
God of their fathers, revering the institutions of the law, and receiving 
the same sacred books. He was thus, according to the Roman law, 
entitled to the same protection as the Jews in their religion, he 
having neither introduced a new religion nor new objects of worship. 

15. Have hope toward God] Hope, consisting of desire and expecta- 
tion, arising from the revelation and promise of God that there will 



NOTES ON THE ACTS. 



343 



allow, that there shall be a resurrection of the dead, both of the 
just and unjust. 

16 And herein do I exercise myself, to have always a con- 
science void of offense toward God, and toward men. 

17 Now, after many years, I came to bring alms to my nation, 
and offerings. 

18 Whereupon certain Jews from Asia found me purified in 
the temple, neither with multitude, nor with tumult : 

19 Who ought to have been here before thee, and object, if 
they had aught against me. 

20 Or else let these same here say, if they have found any 
evil-doing in me, while I stood before the council, 

21 Except it be for this one voice, that I cried, standing 



be a resurrection. Which they themselves also allow] Perhaj)S he refers 
to the persons present, his accusers, who may have been Pharisees ; 
or he may mean, " which the greater part of the Jews believe," that 
is, entertain this hope. 

16. Herein do I exercise ray self \ In, or on account of, this hope; for 
this purpose, namely, that I may be fully prepared to meet the 
solemn revelations and decisions of another world. A conscience void 
of offense] A clear and uncondemning conscience. The apostle 
affirms that in all his course he had been conscientious, and that he 
sought especially to meet all the requirements of God, and perform 
every duty toward man, as he lived in the expectation of a future 
world and a judgment to come. 

17. After many years] He had been absent from Jerusalem about 
six years. 2h bring alms to my nation, and offerings] Here the apostle 
commences his answer to the charge of profaning the temple : so far 
from this, he had come upon a most benevolent and pious mission ; 
having collected, by his personal influence among the Gentiles, cha- 
ritable bestowments of money for the poor Christian Jews, and oifer- 
ings even for the temple. 

18. Whereupon] While engaged in these things, presenting his 
offerings. Acts xxi, 24-26. Found me purified] Performing the rite 
of purification, at the accomplishment of a vow, according to the 
Mosaic requirement; without the least disturbance, neither sur- 
rounded by a multitude, like one raising a sedition, nor profaning 
the temple. 

20. Any evil-doing] Any crime, any proper cause of complaint. 
While I stood before the council] On examination before the Sanhe- 
drim, wben placed there by Lysias. Acts xxii, 30. 

21. Except it 6e] As if he had said, otherwise than this, if this can 
be considered a fault. The apostle here speaks ironically ; for, by 



344 



NOTES ON THE ACTS. 



among them, Touching the resurrection of the dead I am called 
in question by you this day. 

22 And when Felix heard these things, having more perfect 
knowledge of that way, he deferred them, and said, When 
Lysias the chief captain shall come down, I wiU know the utter- 
most of your matter. 

23 And he commanded a centurion to keep Paul, and to let 
Mm have liberty, and that he should forbid none of his acquaint- 
ance to minister, or come unto him. 

24 And after certain days, when Felix came with his wife 
Drusilla, which was a Jewess, he sent for Paul, and heard him 
concerning the faith in Christ. 



the annunciation of this doctrine, the Pharisees had immediately advo- 
cated his cause, and certainly neither they, nor the people, would con- 
demn him for this. Further, the disturbance in Jerusalem was not 
on his account ; but the Sadducees and Pharisees had fallen into a 
fierce doctrinal discussion, and into a tumult themselves upon this 
statement of Paul ; making it necessary that the civil power should 
interfere to save Paul, and to stop the commotion. (See Acts 
xxiii, 10.) 

22. Having more perfect knowledge of that way] That religion ; having 
become better acquainted with the views of the Christians by this 
lucid exposition of Paul, and perhaps by his residence in Cesarea. 
He deferred them] Put them off for the present. / will knoio the utter- 
most of your matter] I will take cognizance of the matter at issue be- 
tween you, enter fully into its examination. 

23. He commanded a centurion, &c.] He was probably relieved, in a 
measure, from personal restraint, though still at times, at least, he 
seems to have borne chains, Acts xxvi, 29 ; but he was permitted to 
go to and fro under the guard of a military officer, and to receive 
and enjoy the society of his friends. 

24. Drusilla, ivhich was a Jewess] She was the daughter of Herod 
Agrippa, the first, (Acts xii, 23,) and sister of another Agrippa, the 
king who is mentioned in the succeeding chapter. She is repre- 
sented as having been one of the most beautiful women of the age, 
but far from sustaining a virtuous character. She had married 
Azizus, king of Emesa, who, through his love for her, submitted to 
the Jewish ordinance of circumcision. The hcentious Felix seeing 
her, became enamored of her beauty, and induced her to leave her 
husband, and to marry him, although of a bad character, and a 
heathen also. According to Josephus, she herself renounced Ju- 
daism, and became an idolater, to please Felix. Bold must the 
apostle have been to have reasoned upon " righteousness, tempe- 



NOTES ON THE ACTS. 



345 



25 And as he reasoned of righteousness, temperance, and 
judgment to come, Felix trembled, and answered, Go thy way 
for this time ; when I have a convenient season, I will call for 
thee. 

26 He hoped also that money should have been given him of 
Paul, that he might loose him : wherefore he sent for him the 
oftener, and communed with him. 

27 But after two years Porcius Festus came into Felix's 

ranee, and judgment to come," before such a pair. The discourse 
must have been applied with pungent emphasis by conscience while 
Paul spoke. No wonder Felix trembled ; and Drusilla certainly bad 
reason to tremble, if she did not. Her heart may bave been har- 
dened, having sinned against greater light and privileges. 

25. Reasoned of righteousness] The principles and claims of justice. 
Temperance\ A government of the appetites; constancy, chastity. 
And judgment to come] Not in this world, but in the future, and, there- 
fore, more fearful. Before that judgment-seat, how would the lives 
of this guilty pair appear ! Go thy way] His conscience could not bear 
the presence of this good man ; neither could its pangs be quieted save 
by a deceptive promise to give these matters another hearing. How 
often is the Holy Spirit driven from the heart by such a felt, if not ex- 
pressed request ! When will thy time come 1 When we are ready, 
will God be ready to hear our cry for mercy 1 What claim have we 
upon him for such undeserved forbearance '? It is not at our conve- 
nience, but to-day, that God demands the heart. Say not, Go thy 
way ; when I have a convenient season, I will call for thee. That time 
never comes to the sinful heart. How many have been lost who 
have waited in vain for this convenient season ! Eeader, if you 
have not before, come noiv to the Saviour, lest procrastination be 
your ruin, as it has sealed the destiny of thousands of others ! 

26. Se hoped also that money should have been given him, &c.] How 
base was his heart ! He knew that Paul had been intrusted with 
money and olferings for the poor Christians in Jerusalem, verse 17 ; 
that he was a leader, and highly esteemed, in what had now become 
a large sect ; and he hoped, perhaps, that these Christians, from their 
great liberality and love for Paul, would offer him considerable sums 
as bribes to release Paul. He may have insinuated this to Paul; 
but how his pure and magnanimous soul must have spurned such a 
mean and unholy idea as this ! 

27. Aftei' two years] How irksome to the burning zeal of Paul must 
this long confinement have been had he not been firmly convinced 
that all things worked together for his good, and that he was glori- 
fying his Master best then, in the order of his own providence, to suffer 

15* 



346 NOTES ON THE ACTS. 

room: and Felix, willing to show the Jews a pleasure, left 
Paul bound. 



rather than to do his will ! Willing to show the Jews a pleasure, left Pad 
bound] It was common for the governors to seek to obtain the good- 
will of the people at the close of their administration by granting 
them some desirable boon ; usually they released the public prison- 
ei"S ; but here it was a greater favor to leave Paul hound. He hoped 
to mollify the resentment of the Jews against him for his tjTannical 
acts and base character ; but in vain : for in spite of his cruelty to 
Paul, the Jews sent their complaints after him to Rome, and he was 
only saved by the importunity of his brother, who was high in the 
favor of the emperor; but he had no further public employment. 
Thus is the expectation of the wicked often cut off. Who would 
not prefer the place of Paul in prison to Pelix the governor ? " The 
way of the transgressor is hard ;" but " mark the perfect man, and 
behold the upright, for the end of that man is peace." 



CHAPTER XXV. 

2. The high priest and the chief of the Jews accuse Paul before Festus. 
8. Paul answers for himself. II. He appeals to Caesar. 14. Festus speaks of 
Paul's case to King Agrippa, and desires him to examine the accusations 
against him. 

IVTOW when Festus was come into the province, after three 
-L^ days he ascended from Cesarea to Jerusalem. 

2 Then the high priest and the chief of the Jews informed him 
against Paul, and besought him, 

3 And desired favor against hhn, that he would send for him 
to Jerusalem, laying wait in the way to kill him. 

1. Was come into the province] Into the province of Judea, of which 
he had been appointed governor. Ascended from Cesarea to Jei-vsa- 
lem] Cesarea was the usual place of residence for the Roman go- 
vernors ; but the new incumbent of the office, out of comijliment to 
the Jews, and to become familiar with the character of their govern- 
ment and religion, pays them an early visit, in their metropolis and 
sacred city. 

2. Informed him] Laid a charge against Paul before him. 

3. And desired favor against hiin] Either, they " desired a favor 
concerning him," that is, they desired that he might be given up to 
them, or they " desired the favor of Pestus prejudicial to the interests 



NOTES ON THE ACTS. 



347 



4 But Festus answered, that Paul should be kept at Cesarea, 
and that he himself would depart shortly thither. 

5 Let them therefore, said he, which among you are able, go 
down with me, and accuse this man, if there be any wickedness 
in him. 

6 And when he had tarried among them more than ten days, 
he went down unto Cesarea ; and the next day sitting on the 
judgment-seat, commanded Paul to be brought. 

7 And when he was come, the Jews which came down from 
Jerusalem stood round about, and laid many and grievous com- 
plaints against Paul, which they could not prove ; 

8 While he answered for himself. Neither against the law of 
the Jews, neither against the temple, nor yet against Caesar, have 
I offended anything at all. 

9 But Festus, willing to do the Jews a pleasure, answered 
Paul, and said, Wilt thou go up to Jerusalem, and there be 
judged of these things before me ? 



of Paul." They desired him to exhibit his favor to them by making 
a sacrifice of Paul. 

5. Let them — which among you are able] The sense is, Let the per- 
sons of note and consequence, the chief men among you, go and 
accuse him. It could only have been the overruling and restraining 
power of God that induced Festus to pursue a course so considerate 
and commendable, desirous, as he was, of winning the good-will of 
the Jews. It was not a trial in Jerusalem that they so much wanted, 
but an opportunity to take his life. 

6. More than ten days] In the margin, which is probably the proper 
reading, it is rendered, " No more than eight or ten days." 

7. And when he was come] When Paul had been brought to the 
tribunal. 

8. Nor yet against Ccesar] As much as to say that he had neither 
sinned against the ecclesiastical law of the Jews, nor yet against the 
civil law. He had not plotted against the Eoman emperor or 
government. Have I offended] Have I committed any trespass. 

9. Willing to do the Jews a pleasure] To do them a favor, to con- 
ciliate them ; and, to do this, he stoops to a base act. He knew that 
Paul was a Eoman citizen, and must be judged according to the 
Roman law, therefore he proposes to remove his court to Jerusalem. 
Nothing had been proved against him ; he stood before him inno- 
cent, and he had power to release him ; but to hold the good- will of, 
the Jews, he, pretending to be at a loss about the matter, proposed 
to Paul to go to Jerusalem again before the council, (verse 20,) 
where he himself would preside. 



348 



NOTES ON THE ACTS. 



10 Then said Paul, I stand at Caesar's judgment-seat, where I 
ought to be judged: to the Jews have I done no wrong, as thou 
very well knowest. 

1 1 For if I be an offender, or have conunitted anything worthy 
of death, I refuse not to die : but if there be none of these things 
whereof these accuse me, no man may deliver me unto them. 
I appeal unto Csesar. 

12 Then Festus, when he had conferred with the council, 
answered, Hast thou appealed unto Caesar? unto Caesar shalt 
thou go. 

10. Island at Coisar's judgment-seat^ ivhere I ought to he judged] I now 
stand before the proper civil tribunal of the country, where only an 
accusation of sedition can be tried. Each governor in his province 
was the representative of the Eoman emperor; and his tribunal 
might with propriety be called Caesar's. As a Eoman freeman, also, 
Paul had a right to be tried there. 

11. For if^ &c. — I refuse not to die] "Eor tried I deske to be, so 
that it be at a proper tribunal ; and if I be found guilty of any offense 
which, by the Eoman laws, is punished with death, I shall not decline 
even death." — Bloomfield. No man may deliver me unto them] As 
if he had said. But if there is no truth in their charges, no man can, 
as no man has a right to deliver me up to them for condemnation 
and punishment. The Eoman law defends me. The reason of 
Paul's refusal to go was, that he knew they sought opportunities to 
assassinate him ; that no new evidence could be produced by them, 
and that no justice could be expected from the Jewish Sanhedrim, 
as he had already had proof of their malice and determination to 
destroy him. Besides, he had received divine intimations that he 
was yet to visit Eome, and witness there for Jesus. Acts xxiii, 11. 
I appeal unto Coisar] This was the right of every Eoman citizen to 
appeal, in a criminal trial, from the court of the provincial governors 
to the emperor, and he was then sent to Eome for his trial. 

12. Conferred with the council] His associates in the administration 
of the affairs of the province, the military and civil officers, and his 
distinguished friends, that formed his court. Unto Ccesar shalt thou 
go] Paul did not so much appeal from a decision of Festus, as from 
being delivered into the hands of the Jews ; but Festus was eager to 
find an opportunity to escape the responsibility of so perplexing a 
case. If he permitted Paul to go free, as justice demanded, the Jews 
would be enraged; if he gave Paul into the hands of the Jews, he 
laid himself liable to accusation for illegal proceedings toward a 
Eoman freeman. He at once, therefore, accedes to the appeal of 
Paul, as his responsibility io the matter ends ; he must now go to 



NOTES ON THE ACTS. 



349 



13 And after certain days, King Agrippa and Bernice came 
■unto Cesarea, to salute Festus. 

14 And when they had been there many days, Festus declared 
Paul's cause unto the king, saying. There is a certain man left 
in bonds by Felix : 



Rome, and the Jews cannot complain. All the Eoman emperors at 
this time bore the title of Caesar, which implied the same as emperor. 
Nero was Caesar at this time, afterward the most bitter persecutor of 
the Christians, as well as otherwise a cruel and brutal monarch. 

13. King Agrippa and Bernice] Agrippa was the son of Herod 
Agrippa, mentioned in Acts xii, 1, and grandson of Herod the 
Great. At the time of the miserable death of his father in Cesarea, 
he was in Rome with the emperor Claudius, where he was receiving 
his education. He was greatly beloved by Claudius, who would have 
immediately given him the provinces ruled over by his father ; but 
was dissuaded from his intention on account of the extreme youth of 
Agrippa, then only seventeen, and a procurator was sent in his 
stead. At the end of eight years Claudius bestowed upon him the 
government of the provinces of Gaulonitis, Trachonitis, Batanea, 
Paneas, and Abilene, while the rest of his father's kingdom — Judea, 
Samaria, Galilee, and Peraea — was still governed by a Roman pro- 
curator. Nero, who succeeded Claudius, was also a friend of 
Agrippa, and added a portion of Galilee to his territory. It was for 
his interest to be on friendly terms with the Roman procurator of the 
adjoining provinces ; and hence this visit to Festus, the new governor. 
Agrippa was much beloved by the Jewish nation, and used all his 
influence to assuage their civU dissensions, and to avert the impend- 
ing danger that overhung them, but in vain. After the destruction of 
Jerusalem he retired with Beraice, his sister, to Rome, and died in 
that city at the advanced age of seventy years. Bernice] Was the 
sister of Agrippa and Drusilla, wife of Felix, and at a very early age 
became the wife of her uncle Herod, of Chalcis. Upon his death, 
she married the king of Pontus ; but did not live with him any 
length of time. She was a woman of great beauty, influence, and 
wealth ; but, like her sister, of an exceedingly questionable cha- 
racter. After leaving her second husband, she resided, and it is sup- 
posed criminally, with her brother Agrippa, and afterward with 
Titus, the Roman emperor. To salute Festus] To pay their respects 
to him. 

14. Declared PauVs cause] That is, related the circumstances con- 
nected with his case. This was partly out of respect to Agrippa, 
who was a Jew, and it may have been partly to obtain his opinion 



350 NOTES ON THE ACTS. 

15 About whom, wlien I was at Jerusalem, tte chief priests 
and the elders of the Jews informed me, desiring to have judg- 
ment against him. 

1 6 To whom I answered, It is not the manner of the Eomans 
to dehver any man to die, before that he which is accused have 
the accusers face to face, and have license to answer for himself 
concerning the crime laid against him. 

1 7 Therefore, when they were come hither, without any delay 
on the morrow I sat on the judgment-seat, and commanded the 
man to be brought forth ; 

18 Against whom, when the accusers stood up, they brought 
none accusation of such things as I supposed : 

19 But had certain questions against him of their own super- 
stition, and of one Jesus, which was dead, whom Paul affirmed 
to be ahve. 

20 And because I doubted of such "manner of questions, I asked 
Mm whether he would go to Jerusalem, and there be judged of 
these matters. 

concerning the religious views involved in the charge against him. as 
Agrippa would be likely to be familiar with them. 

15. Desiring to have judgment against hivi] Desiring to have him 
given up for condemnation and death ; the Jews had not power of 
themselves to administer such a sentence. 

1 6. Have license to answer for himself] Have an opportunity to de- 
fend himself. 

18. Brought none accusation of such things as I supposed] He had 
thought him guilty of some criminal act against the Jewish law or 
the Roman statutes ; some atrocious crime, as his accusers were so 
bitter against him. , 

19. Of their own superstition] The word usually denotes the worship 
of demons, and, hence, vain and foolish fancies ; but here it is used 
in a good sense, as in Acts xvii, 22, meaning, Of their own peculiar 
religious vieivs, as Festus was too much of a gentleman to speak of 
the religion of his guest Agrippa as a superstition. Of one Jesus, 
which was dead] Being a Roman, and not long in Judea, and also an 
idolater, he had heard but little of Jesus Christ, and knew less of his 
character and doctrines. He speaks of him as of any stranger whose 
name may have come under his notice. Of his resurrection, Festus 
seems neither to have known or cared. 

20. Because I doubted of such manner of questions] Whether they 
should come properly before his tribunal. " Here," observes Beza, 
as quoted by Bloomfield, " Festus dissembles his offense, yet convicts 
himself; for why did he not acquit an accused person, against whom 
nothing had been proved 1 For the same reason that he wished to 



NOTES ON THE ACTS. 



351 



21 But when Paul had appealed to be reserved unto the hear- 
ing of Augustus, I commanded him to be kept till I might send 
him to Csesar. 

22 Then Agrippa said unto Festus, I would also hear the man 
myself. To-morrow, said he, thou shalt hear him. 

23 And on the morrow, when Agrippa was come, and Bernice, 
with great pomp, and was entered into the place of hearing, 
with the chief captains and principal men of the city, at Festus* 
commandment Paul was brought forth. 

24 And Festus said. King Agrippa, and all men which are 
here present with us, ye see this man about whom all the multi- 
tude of the Jews have dealt with me, both at Jerusalem, and 
also here, crying that he ought not to live any longer. 

25 But when I found that he had cominitted nothing worthy 
of death, and that he himself hath appealed to Augustus, I have 
determined to send him. 

26 Of whom I have no certain thing to write unto my lord. 
Wherefore I have brought him forth before you, and specially 
before thee, O King Agrippa, that after examination had, I 
might have somewhat to write. 

27 For it seemeth to me unreasonable to send a prisoner, and 
not withal to signify the crimes laid against him. 



have him removed for trial to Jerusalem; namely, to gratify the 
JewsP 

21. Hearing of Augustus] This name also, as well as Cassar, the 
Roman emperors bore 5 it signifying, august^ venerable — a title of 
respect. 

23. G7'eat pomp] Great display, great splendor in attire and retinue. 
Into the place of hearing] The judgment-hall, where the trials were 
held ; or an audience-chamber in the palace of Festus. 

24. Have dealt with me] " Have made urgent application to me." 
26. Unto my lord] " To my sovereign." As he could find nothing 

against him, he had no proper charge to send with him to Rome, to 
the emperor. He desires Agrippa, whose Jewish descent and 
education would fit him for the task, to examine him, and find out 
his peculiar sin against the Hebrew law, if he had committed any. 



352 



NOTES ON THE ACTS. 



CHAPTER XXVI. 

1. Paul's defense before Agrippa. 12. Describes his conversion. 28. Agrippa 
greatly affected. 31. The whole company pronounce him innocent. 

THEN Agrippa said unto Paul, Thou art permitted to speak 
for thyself. Then Paul stretched forth the hand, and an- 
swered for himself 

2 I think myself happy, King Agrippa, because I shall answer 
for myself this day before thee, touching all the things whereof 
I am accused of the Jews : 

3 Especially, because I know thee to be expert in all customs 
and questions which are among the Jews : wherefore I beseech 
thee to hear me patiently. 

4 My manner of life from my youth, which was at the first 
among mine own nation at Jerusalem, know all the Jews, 

5 Which knew me from the beginning, (if they would testify,) 
that after the most straitest sect of our religion, I hved a 
Pharisee. 

6 And now I stand, and am judged for the hope of the pro- 
mise made of God unto our fathers : 



1. Stretched foiih the hand] A graceful and common manner among 
the ancients of signifying that they were about to speak, or of com- 
mencing their speech. Answered for himself] Made his defense. 

2. I think myself happy] Who can refrain from admiring the manly 
dignity and peculiar beauty of the commencement of this oration ! 
The Avhole defense is a model of its kind. Says Dr. S. Clarke, — 
" We here observe the beauty and force of the most persuasive elo- 
quence, the sincerity of the Christian, and the authority and majesty 
of the apostle." 

3. Became I know thee to be expert] Well-educated in — familiar with. 
This was not flattery, but the truth, as he was a Jew by birth, and 
had been taught the customs and doctrines of his nation by his 
father. Customs and questions] Ceremonials, and religious opinions. 

5. After the most straitest sect of our religion] After the strictest sect, 
that is, the Pharisees, who were reputed to be peculiarly rigid in 
their attention to the law. 

6. For the hope of the promise made of God unto oicr father's] " This 
was the promise of the Messiah, to the fulfillment of which promise 
all the twelve tribes hoped to attain. Acts xiii, 32, 33. But as it 
included the promise of a resurrection of the dead, by the means of 
the Messiah, as it was proved to have been fulfilled in Christ by his 
rising from the grave, and as Christ's rising again was the pledge 



NOTES ON THE ACTS. 



353 



7 Unto wliich promise our twelve tribes, instantly serving God 
day and night, hope to come. For whicli hope's sake, Kjng 
Agrippa, I am accused of the Jews. 

8 Why should it be thought a thing incredible with you, that 
God should raise the dead ? 

9 I verily thought with myself, that I ought to do many things 
contrary to the name of Jesus of Nazareth. 

10 Which thing I also did in Jerusalem: and many of the 
saints did I shut up in prison, having received authority from 
the chief priests ; and when they were put to death, I gave my 
voice against iliem. 

and demonstration of our resurrection, St. Paul, in Acts xxiii, 6, 
says that he was called in question for the hope of the resurrection 
of the dead." — Holden. 

7. Unto which promise] Unto its fulfillment. Our twelve tribes] Sig- 
nifying, figuratively, the Jewish nation, formerly consisting of twelve 
tribes, but scattered long before this by invasions and captivities, so 
that the division into tribes was nearly lost. Instantly serving God day 
and night] Zealously attending to the Mosaic ordinances, with un- 
wearied zeal and devotion. For which hope's sake] On account of 
teaching that this expectation of the patriarchs and prophets of the 
Jewish nation was fulfilled in Christ; the hope, by a figure of 
rhetoric, being put for the object hoped for. Christ was the hope of 
the nation. Paul preached that Jesus was the Christ; and for this 
he was now accused by the Jews. 

8. Why— thought a thing incredible] Or, as it may be rendered, 
" What ! is it thought incredible that God should raise the dead 
As if he had said, while insisting upon the resurrection of Christ as 
proving his Messiahship, " You will not deny that God can raise the 
dead ; why, then, is it incredible to you, or why do you doubt the 
well-attested resurrection of Jesus, proving him to be the Messiah ?" 
The apostle then proceeds to shoAV the strong personal reason for his 
belief in the resurrection of Jesus, and for his faith in his Messiah- 
ship. He had been a persecuting opponent, but had been convinced 
by surprising miracles. 

9. I verily thought with myself] Was self-persuaded ; I conceived it 
to be my duty ; I was conscientious in my opposition to Jesus of 
Nazareth. Contrary to the name of Jesus] In opposition to the doc- 
trines of Jesus. 

10. Many of the saints] Of the disciples— Christians — often called 
saints in Scripture. Acts ix, 13. We have only the account of 
Stephen's death given; but undoubtedly there were others, and 
Stephen's was particularly mentioned, as perhaps the first, and most 



354 



NOTES ON THE ACTS. 



1 1 And I punished them oft in every synagogue, and compelleid 
them to blaspheme : and being exceedingly mad against them, I 
persecuted them even unto strange cities. 

12 Whereupon, as I went to Damascus, with authority and 
commission from the chief priests, 

13 At mid-day, O king, I saw in the way a light from heaven, 
above the brightness of the sun, shining round about me, and 
them which journeyed with me. 

14 And when we were all fallen to the earth, I heard a voice 
speaking unto me, and saying in the Hebrew tongue, Saul, Saul, 
why persecutest thou me ? It is ' hard for thee to kick against 
the pricks. 

15 And I said. Who art thou, Lord ? And he said, I am Jesus 
whom thou persecutest. 

16 But rise, and stand upon thy feet: for I have appeared 
unto thee for this purpose, to make thee a minister and a wit- 
ness both of these things which thou hast seen, and of those 
things in the which I will appear unto thee ; 

17 Delivering thee from the people, and from the Gentiles, 
unto whom now I send thee, 

18 To open their eyes, and to turn them from darkness to light, 

noted. Gave my voice against them] Not in the Sanhedrim, for he was 
not a member ; but exerted his influence, and assisted in procuring 
their death, 

11. Compelled them to blaspheme] To revile and curse Jesus arid his 
religion, to apostatize, and abandon Christianity. I persecuted them 
even unto strange cities] So unrelenting was his bitterness that when 
they fled from Jerusalem, he even followed them to foreign cities. 

12-15. (See Acts ix, 1-6.) 

16-18. In this account of his conversion, Paul gives a succinct 
detail of the events of which, in the preceding chapters, he had re- 
lated the circumstances more at large. He combines the informa- 
tion which he received directly from the Lord Jesus, and that which 
he received through the instrumentality of Ananias. ( See Acts ix, 
15, 16.) Of those things in ivhich I will appear unto thee] Meaning, 
either that other truths should be afterward revealed by other mira- 
culous appearings of Christ to him, Acts xviii, 9; xxii, 18; xxiii, 
1 1 ; 1 Cor. ix, 1 ; or it may mean, In which I shall instruct thee 
hereafter; that is, he was to be a witness of what he had already 
seen, and of what should hereafter be made knoA^Ti to him. 

17. Delivering thee from the people] The Jewish people. 

18. To open their eyes] Spiritually, so that they might perceive the 
truth, or to enlighten their minds. Turn them from darkness to light] 
From spiritual ignorance to the knowledge of our Lord ; from the 



NOTES ON THE ACTS. 



355 



and from tlie power of Satan unto God, that they may receive 
forgiveness of sins, and inheritance among them which are 
sanctified by faith that is in me. 

19 Whereupon, O King Agrippa, I was not disobedient unto 
the heavenly vision : 

20 But showed first unto them of Damascus, and at Jerusalem, 
and throughout all the coasts of Judea, and then to the Gentiles, 
that they should repent and turn to God, and do works meet 
for repentance. 

21 For these causes the Jews caught me in the temple, and 
went about to kill me. 

22 Having therefore obtained help of God, I continue unto 
this day, witnessing both to small and great, saying none other 
things than those which the prophets and Moses did say should 
come : 

23 That Christ should suffer, and that he should be the first 
that should rise from the dead, and should show light unto the 
people, and to the Gentiles. 

night of sin to the day of holiness. Luke i, 79; iv, 18; Col. i, 13; 
2 Tim. ii, 16. From the -power of Satan\ From the dominion and 
victory of Satan to the liberty and obedience of the children of God, 
which course would secure the forgiveness of sin, and, in the end, a 
heavenly inheritance. JBy faith that is in me\ By the same confiding 
faith in the redemption of Jesus Christ which I enjoy. Or the words 
may be properly transposed, and be considered as the language of 
Christ to him ; reading thus : " To turn them from darkness to light, 
and from the power of Satan unto God, that by faith which is in me 
(by becoming believers in me) they may receive forgiveness of sins 
and inheritance among them who are sanctified." 

19. Whereupon] In consideration of this ; immediately upon this. 
Unto the heavenly vision] The miraculous revelation of Jesus, and of 
his will concerning me. 

20. But showed frst] Made known, declared. Do works meet for 
repentance] Worthy of repentance ; show by their acts the sincerity 
of their penitence. 

22. Saying none other things] In becoming a Christian, he introduced 
no new religion, but held only, and witnessed to, the truth contained 
in Moses and the prophets. He preached the advent of the very 
Messiah whose coming they foretold, and in the very manner they 
prophesied. 

23. Should suffer] (See note on Acts xvii, 3.) That he should he 
the frst that should rise from the dead] First, to rise to die no more ; thus 
giving proof of a resurrection of the body, and of his power to accom- 
plish it. Others had risen before, but died again, as did the son of 



356 



NOTES ON THE ACTS. 



24 And as he thus spake for himself, Festus said with a loud 
voice, Paul, thou art beside thyself; much learning doth make 
thee mad. 

25 But he said, I am not mad, most noble Festus ; but speak 
forth the words of truth and soberness. 

26 For the king knoweth of these things, before whom also I 
speak freely. For I am persuaded that none of these things are 
hidden from him ; for this thing was not done in a corner. 

27 King Agrippa, belie vest thou the prophets? I know that 
thou believest. 



the Shunamite, and as Jesus himself raised Lazarus ; hut Jesus rose 
for ever. Should show light] Light of the gospel, to both Jews and 
Gentiles. Often foretold by prophets. Isa. ix, 1, 2 ; xi, 10 5 xhi, 1,6; 
liv, 3, &c. 

24. Thou art beside thyself] Insane, mad. The solemn earnestness 
of the apostle to the Roman idolater could only be accounted for by 
supposing his reason affected. Much learning] Festus noticed the 
clearness of his argument, and his continued reference to books, and 
judged that his severe application to his studies had demented him, 
and diseased his brain. How unaccountable to the unconverted are 
the exercises of the truly pious ! They are as one that mocketh ; 
but wisdom is justified of her children. The unconverted are insane, 
if either ; and they but begin to come to themselves when they say, I 
will arise, and go to my Father, and say. Father, I have sinned against 
heaven and in thy sight. 

25. Truth and soberness] Not the ravings of an insane man, but 
rational truth and sober convictions. 

26. The king knoweth of these things] The prophecies of the Old 
Testament Scriptures. The life and labors, and death and resurrec- 
tion, of Jesus of Nazareth — all these things, as a Jew, and a resident 
of Palestine, Agrippa could not but be familiar with. This thing was 
not done in a corner] The miracles and teaching of Christ transpired 
publicly, and were widely spread abroad; he was crucified, and 
arose again in the midst of Jerusalem, when the city was crowded — 
all the prominent events of his life, and the truths of his gospel, were 
generally diffused and well kno-vvn, and Agrippa could not but have 
heard them. By his silence, and by his answer, he admits the 
apostle's appeal. 

27. Believest thou the prophets?] The inteiTuption of Festus had 
broken in upon the thread of his argument. Paul was referring to 
the testimony of the prophets ; and having answered Festus's charge 
of madness, by an elegant and impressive turn in his discourse, he 
resumes his argument by interrogating King Agiippa as to his faith 



NOTES ON THE ACTS. 



28 Then Agrippa said unto Paul, Almost thou persuadest me 
to be a Christian. 

29 And Paul said, I would to God, that not only thou, but also 
all that hear me this day, were both almost, and altogether such 
as I am, except these bonds. 

30 And when he had thus spoken, the king rose up, and the 
governor, and Bernice, and they that sat with them ; 

31 And when they were gone aside, they talked between them- 
selves, saying. This man doeth nothing worthy of death, or of bonds. 

32 Then said Agrippa unto Festus, This man might have been 
set at hberty, if he had not appealed unto Casar. 

in the sacred books, and anticipates his answer. It was an appeal 
direct to the conscience of the king, and was exceedingly effective, 
as the result shows. The way was then open to present Jesus as 
-the Messiah. 

28. Almost thou persuadest me, &c.] Some have supposed Agrippa 
said this in ridicule; but it has every mark of a different spirit. 
Probably a momentary impression was made upon the mind of this 
volatile king by the impassioned manner and solemn truths of the 
apostle ; but it was not lasting. The impression was soon effaced, 
and he turned thoughtlessly to his worldly luxuries and sins. " How 
often, alas! does the heart refuse to follow the convictions of the 
understanding ! and how mournful to be not quite a Christian ! Such 
a man will not quite reach heaven." — Ripley. 

29. I would to God] It is my heart's desire ; I could entreat God 
for this ; or, I now pray for this. Except these bonds] The fetters that 
bound him, or his present imprisonment. How noble ! how magna- 
minous ! He wished them to enjoy his blessed, comforting religion ; 
but though his enemies are there, he desired none of them to share 
his bonds. 

30. The king rose up] The exhortation was becoming too personal, 
and, perhaps, to cover the emotions that were rising in his heart by 
this affectionate appeal, he rises from the tribunal, signifying that 
enough had been said. 

32. If he had not appealed unto Ccesar] After a prisoner had appealed 
to the emperor, it was entirely out of the power of the inferior 
magistrate to release or condemn him. It may seem unfortunate 
that Paul was now in this dilemma when he apparently would have 
been declared innocent at this time, and have been liberated ; but if 
he had not appealed, he would probably have been again given up to 
the Jews, who might have destroyed him. There is a divine Provi- 
dence in all these events — they all work together for good, however 
mysterious they appear to our human vision. 



353 



NOTES ON THE ACTS. 



CHAPTER XXVII. 

1. Paul sails for Rome. 10. Foretells the danger of the voyage, but is not 
believed. 14. A tempest falls upon them. 21. They suffer shipwreck. 23. Paul's 
vision, and assurance of their safety. 44. All come safe to the shore. 

AND when it was determined, that we should sail into Italy, 
they delivered Paul and certain other prisoners unto one 
named J ulius, a centurion of Augustus' band. 

2 And entering into a ship of Adramyttium, we launched, 
meaning to sail by the coasts of Asia, one Aristarchus, a Mace- 
donian of Thessalonica, being with us. 

3 And the next day we touched at Sidon. And Julius cour- 
teously entreated Paul, and gave him liberty to go unto his 
friends to refresh himself. 



1. That WE should sail] From this it appears that Luke now 
voluntarily, and from tender regard for the apostle, accompanied 
him on his perilous voyage to Eome. Into Italy] Of which Rome 
was the capital city. A centurion of Aiigustus'' band] The Augustan 
cohort or legion. A legion, bearing this tide, had probably been on 
duty in the army then in Syria, and to the charge of a centurion of 
this band Paul was now committed. 

2. A ship of Adramyttium] A vessel belonging to this seaport. 
Adramyttium was situated in the province of Mysia, and the ship 
was bound hither. We launched] Set sail. Meaning to sail by the 
coasts of Asia] To sail along the coast ; either, this being a merchant 
ship, to land and receive merchandise at different ports, or to avoid 
strong opposing winds, or through the great fear of losing sight of 
land : in those days, before the invention of the mai-iner's compass, 
they crept along close to the coast, although the length of the pas- 
sage was much increased thereby. The centurion embarked his 
prisoners on board this ship, expecting, in some of the seaports of 
Asia Minor, to find a vessel sailing to Italy, on board of which he 
might embark the prisoners ; and this proved to be the case at Myra, 
in Lycia. One Aristarchus] Who was also, with Luke, an affection- 
ate companion of Paul in his present bonds ; he became his felloio- 
prisoner in Rome. Col. iv, 10. 

3. Sidon] (See Acts xii, 20.) Now called Saide, formerly a sea- 
port of considerable importance. Coiirteously entreated Paul] Treated 
him kindly, giving him every permissible liberty. To go unto his 
friends to refresh himself] He permitted him to visit his Christian 
acquaintances in Sidon, and to receive their kind attentions. 



NOTES ON THE ACTS. 



359 



4 And when we had launched from thence, we sailed under 
Cyprus, because the winds were contrary. 

5 And when we had sailed over the Sea of Cilicia, and Pam- 
phylia, we came to Myra, a city of Lycia. 

6 And there the centurion found a ship of Alexandria sailing 
into Italy ; and he put us therein. 

7 And when we had sailed slowly many days, and scarce were 
come over against C nidus, the wind not suffering us, we sailed 



8 And hardly passing it, came unto a place which is called, 
The Fair Havens ; nigh whereunto was the city of Lasea. 

4. Sailed under Cyprus] Under the lee of Cyprus, somewhat out of 
their course ; but the bold shores of the island sheltered them from 
the force of a strong head wind. 

5. Sailed over the Sea of Cilicia, &c.] That is, sailed over that por- 
tion of the Mediterranean washing the provinces of Asia Minor, 
lying upon the seacoast, 

6. A skip of Alexandria] At Myra, according to their expectation, 
they found a vessel about to sail for Italy, an Alexandrian bark. 
Alexandria was a noted seaport on the north of Egypt. The ship 
was loaded with wheat from the fruitful grain valley of the Nile, to 
be sold in Rome. 

7. Come over against Cnidus] This seaport city was situated on a 
promontory of the same name jutting out from the province of 
Caria, opposite the Island of Rhodes. Wind not suffering us] Being 
contrary, and driving them out of their regular course. Sailed under 
Crete] Instead of sailing to the north of Crete, as they designed, they 
were forced to sail under the lee of the southern coast of the island ; 
first making the promontory of Salmone, at the eastern extremity of 
the island, and then seeking shelter, with difficulty, along the south- 
em shore. Crete was formerly a noted island, with a hundred cities ; 
but its inhabitants, depraved by their commercial success, had be- 
come noted for their deception. Thus quoting one of their own 
poets, Paul writes to Titus, the bishop of Crete : " The Cretians are 
always liars." Titus i, 12. The island is now called Candia, and is 
one of the largest islands in the Mediterranean Sea ; it is under the 
power of the Turks. 

8. The Fair Havens] Doubling the promontory with difficulty, 
they entered a sheltered bay — then, and it is said still, bearing 
among the inhabitants the above title, from its shelter from the 
storms. Lasea] This is supposed to have been a town of Crete, 
some four miles from the coast, of which Pair Havens was the 
seaport. 




B60 



NOTES ON THE ACTS. 



9 Now, when much time was spent, and when sailing was now 
dangerous, because the fast was now already past, Paid ad- 
monished them^ 

10 And said unto them, Sirs, I perceive that this voyage will 
be with hurt and much damage, not only of the lading and ship, 
but also of our lives. 

11 Nevertheless, the centurion believed the master and the 
owner of the ship more than those things which were spoken 
by Paul. 

12 And because the haven was not commodious to winter in, 
the more part advised to depart thence also, if by any means 
they might attain to Phenice, and there to winter ; which is a 
haven of Crete, and lieth toward the south-west and north-west. 

13 And when the south wind blew softly, supposing that they 
had obtained their purpose, loosing thence, they sailed close by 
Crete. 



9. Became the fast was now already pasti As we would express a 
season by saying, it was after Christmas or Michaelmas, so the Jews 
used the period of their feasts to express the seasons in which they 
transpired. The fast referred to was the great day of atonement, 
the annual and divinely appointed fast of the Jews. Lev. xvi, 29, 30, 
It was kept on the tenth of the Jewish month Tisri, about the end of 
our September; and sailing was now dangerous from the heavy 
tempests of that season. 

10. Sirs, I perceive] Either from his acquaintance with the character 
of the weather after the fast, or by divine intimation. Hwt and much 
damage] Liability of injury and danger, both to the persons and 
fi-eight in the ship. By a miraculous intervention their lives were 
saved. Acts v, 22. 

11. The master and the owner of the ship] The pilot, and supercargo, 
and owner of the ship and produce. Paul seems to have advised 
wintering there, but was overruled by those whom experience and 
risk ought to have taught more wisdom; but life is usually held 
cheap when profit is at stake. The harbor lacked some conveniences, 
or was not considered so favorable a position to pass the winter 
in as some others, and the most of the officers and crew advised 
to sail for another port. 

12. Phenice] Rather Phoenix, as the word should be rendered, 
which was on the south-east coast of Crete. Lieth toward the south- 
west and north-west] Such was the shape of the harbor, that there were 
two entrances, from the north-west and south-west. 

13. Loosing th£nce] Weighing anchor, and setting sail, they crept 
along the shore. 



NOTES ON THE ACTS. 



361 



14 But not long after there arose against it a tempestuous 
wind, called Euroclydon. 

15 And when the ship was caught, and could not bear up into 
the wind, we let her drive. 

16 And running under a certain island which is called Clauda, 
we had much work to come by the boat : 

1 7 Which when they had taken up, they used helps, under- 
girding the ship ; and fearing lest they should fall into the 
quicksands, strake sail, and so were driven. 

18 And we being exceedingly tossed with a tempest, the next 
day they lightened the ship ; 

19 And the third day we cast out with our own hands the 
tackling of the ship. 

20 And when neither sun nor stars in many days appeared, 



14. Euroclydon] Of the same description as the farious winds or 
hurricane now called a Levanter — the wind blowing in all dii-ections, 
a perfect tornado. The etymology of the word Euroclydon seems to 
be veiy expressive of its character — the wave-stirring east ivind. 

15. When the ship was caught] Bather, "when the ship was borne 
away " by the force of the tornado, and not able to bear up against 
the wind, they let her drive — run on before it. 

16. Running under] Close on the lee. Clauda] A small island just 
off the south-western extremity of Crete. To come by the boat] They 
had great difficulty in securing the boat on board the ship ; it had 
probably been towed at the stern behind them j but now, as the boat 
might be highly necessary in case of shipwreck, and was exposed to 
be broken by the waves, they, with great exertion, secured it by draw- 
ing it into the ship. 

17. They used helps, undergirding the ship] They strengthened the 
ship, either by passing cables and chains around it on the out- 
side, or, as Bloomfield supposes, by fastening strong planks or 
stays on the inside, to bind the frame-work together. ^^They 
used helps, inner belting her." Fall into the quicksands] These were 
immense shoals or sand banks off the African coast, called in the 
Greek Systes. They feared lest they should be driven upon them. 
Strake sail] Eather, lowered the mast; the ancient ships having but 
one, which was raised when they set sail and taken down when they 
came to land. 

18. They lightened the ship] By throwing out the lading. 

19. The tacMing of the ship] All the supernumerary ship furniture, 
cables, sails, &c. 

20. Neither sun nor stars] Their only guides upon the sea, the 
mariner's compass not having been discovered. They, therefore, did 

16 



362 



NOTES ON THE ACTS. 



and no small tempest lay on us, all hope that we should be saved 
was then taken away. 

21 But after long abstinence, Paul stood forth in the midst of 
them, and said. Sirs, ye should have hearkened unto me, and 
not have loosed from Crete, and to have gained this harm and 
loss. 

22 And now I exhort you to be of good cheer : for there shall 
be no loss of any man's life among you, but of the ship. 

23 For there stood by me this night the angel of God, whose 
I am, and whom I serve, 

24 Saying, Fear not, Paul; thou must be brought before 
Caesar: and lo, God hath given thee all them that sail with 
thee. 

25 T\Tierefore, sirs, be of good cheer : for I believe God, that 
it shall be even as it was told me. 

26 Howbeit, we must be cast upon a certain island. 

27 But when the fourteenth night was come, as we were driven 
up and down in Adria, about midnight the shipmen deemed that 
they drew near to some country ; 

28 And sounded, and found it twenty fathoms : and when they 
had gone a little further, they sounded again, and found it 
fifteen fathoms. 

29 Then fearing lest they should have fallen upon rocks, they 
cast four anchors out of the stern, and wished for the day. 



not know where they were, and had no means of finding out. Their 
situation was to them, therefore, the more fearful. 

21. After long abstinence] With so much anxiety and danger, they 
had little time or inclination for eating. To have gained] Suffered, 
occasioned, or, rather, " have avoided, this injury and loss." 

23. The angel of God] Rather, " an angel of the God," &c. Whose 
lam] Noble confidence ! Paul felt that he was entirely in the hands 
of his heavenly Father ; his interests were safe in divine hands. 

24. Thou must be brought before Ccesar] Therefore he would certainly 
escape from this shipwreck. Hath given thee all them that sail with thee] 
As if he had said, " Out of his regard for thee, and thy prayers, this 
providential gift was bestowed ;" and it was done through his instru- 
mentality, to impress all on hoard with the di^dne character and im- 
portance of the religion that Paul preached. 

27. The fourteenth night] Of the storm, or from their sailing from 
Fair Havens. In Adria] That is, in the Adriatic Sea, including all 
that portion of the Mediterranean between Greece and Italy on the 
north, and Africa on the south. Drew near to some country] To land. 

28. Twenty fathoms] A fathom was a measure of six feet. 

29. Four anchors out of the stern] Such was the violence of the 



NOTES ON THE ACTS. 



363 



30 And as the shipmen were about to flee out of the ship, 
■when they had let down the boat into the sea, under color 
as though they would have cast anchors out of the fore- 
ship, 

31 Paul said to the centurion, and to the soldiers. Except these 
abide in the ship, ye cannot be saved. 

32 Then the soldiers cut off the ropes of the boat, and let her 
fall off. 

33 And while the day was coming on, Paul besought them 
all to take meat, saying. This day is the fourteenth day 
that ye have tarried, and continued fasting, having taken 
nothing. 

34 Wherefore I pray you to take some meat ; for this is for 
your health : for there shall not a hair fall from the head of any 
of you. 

35 And when he had thus spoken, he took bread, and gave 
thanks to God in presence of them all ; and when he had broken 
it, he began to eat. 

36 Then were they all of good cheer, and they also took some 
meat. 



storm, and that the head of the ship might swing round, and they be 
so much further from the rocks. It is said to be customary now for 
Egyptian mariners to drop their anchors from the stern, as was the 
ancient custom. 

30. The shipmen] Sailors. Under color] Pretending that they 
needed the boat to assist them in mooring the bows of the 
vessel. 

31. Except these abide] The divine promise of salvation did not 
prevent the necessity of their using all proper efforts to save them- 
selves. The company was not to be saved by a miracle, but by 
sanctified means. The presence of the sailors was still needed on 
board to work the ship ; and it was only by the faithful use of the 
means in their power, that they secured the fulfillment of the pro- 
mise. We are never to presume upon divine Providence, but use all 
possible diligence, and all proper means, and then sweetly and con- 
fidently rely upon the promised aid of God. 

32. Cut off the ropes of the boat] By which she was attached to the 
ship, and thus sent her adrift. 

33. Having taken nothing] No regular meals 5 eaten little, and sel- 
dom — little or nothing, as we say. 

34. Some meat] Some food. For your Jiealth] " Will be promotive 
of your safety ;" give you strength to meet Avhat is to come. Not a 
hair] Suffer no injury to your bodies or lives. 



364 



NOTES ON THE ACTS. 



37 And we were in all in the ship two hundred threescore 
and sixteen souls. 

38 And when they had eaten enough, they lightened the ship, 
and cast out the wheat into the sea. 

39 And when it was day, they knew not the land: but 
they discovered a certain creek with a shore, into the 
which they were minded, if it were possible, to thrust in 
the ship. 

40 And when they had taken up the anchors, they com- 
mitted themselves unto the sea, and loosed the rudder-bands, 
and hoised up the mainsail to the wind, and made toward 
shore. 

41 And falling into a place where two seas met, they ran the 
ship aground ; and the forepart stuck fast, and remained un- 
movable, but the hinder part was broken with the violence of 
the waves. 

42 And the soldiers' counsel was to kill the prisoners, lest any 
of them should swim out, and escape. 



37. Two hundred threescore and sixteen] Two hundred and seventy- 
six. The Alexandrian merchantmen were proverbially bulky, and 
fitted for carrying many passengers. Josephus speaks of a ship in 
which he sailed which was cast away in the Adriatic Sea with six 
hundred persons on board. 

38. Cast out the wheat] Probably the ship's provisions at this time, as 
the lading had been thrown out before. 

39. A certain creek] An inlet, a narrow bay. With a shore] Con- 
venient for landing. 

40. Taken up] Having weighed or lifted the anchors. Loosed 
the rudder-bands] Among the ancients, large ships appear to have 
had two rudders, one in the bow, and one at the stern ; these 
appear to have been secured or fastened when at anchor, (per- 
haps raised up out of the water,) or in a harbor, and to have 
been loosed for the purpose of steering when they set sail. 
Hoised up the mainsail] There is a doubt about this sail; pro- 
bably it was a kind of jib or triangular sail at the bow of the 
vessel. 

41. Where two seas met] Probably a sand-bank caused by the meet- 
ing of opposite currents. 

42. The soldiers^ counsel] They were responsible for the prisoners, 
and held accountable for their loss ; they feared that they would 
escape, and their own lives be the penalty. How cruel and blood- 
thirsty this advice, after such a scene as they had just passed 
through ! 



NOTES ON THE ACTS. 



865 



43 But the centurion, -willing to save Paul, kept them from 
their purpose, and commanded that they which could swim, 
should cast themselves first into the sea, and get to land : 

44 And the rest, some on boards, and some on broken pieces 
of the ship. And so it came to pass, that they escaped all safe 
to land. 



43. Willing to save Paul] From personal respect, or fearing if he 
should be killed they would all be lost. 

44. The rest] Who could not swim, he ordered to save themselves 
on floats made of plank and portions of the wreck. 



CHAPTER XXVIII. 

1. They land upon the Island of Malta, and are kindly entertained by the in- 
habitants. 5. Paul exposed to a poisonous viper, but uninjured. 8. Heals dis- 
eased persons. 11. They depart toward Rome. 17. He calls the chief of the 
Jews together, and informs them of the cause of his coming. 24. Some beUeve. 
30. Preaches in Rome two years. 

AND when they were escaped, then they knew that the island 
was called Melita. 

2 And the barbarous people showed us no little kindness : for 
they kindled a fire, and received us every one, because of the 
present rain, and because of the cold. 

3 And when Paul had gathered a bundle of sticks, and laid 
them on the fire, there came a viper out of the heat, and fastened 
on his hand. 

1. Melita] The modem name of this island is Malta; it is situated 
about midway in the Mediterranean, between Europe and Africa, 
south of the Island of Sicily. 

2. And the barbarous people] They were chiefly Carthaginians or 
Phoenicians, but were then under a Roman governor. The Greeks 
and Romans called all other nations, speaking a different language 
from themselves, barbarians ; so that the term here has nearly the 
same force as the word foreigners with us ; although, from their pride 
of character, they also associated with it an idea of inferiority. St. 
Paul thus uses this word in 1 Cor. xiv, 11: "If I know not the 
meaning of the voice, I shall be unto him that speaketh a barbarian ; 
and he that speaketh shall be a barbarian unto me." Showed us no 
little kindness] That is, showed us special kindness — a common ex- 
pression ; their sympathy being the more excited by the driving rain 
and the bitter cold. 

3. There came a viper out of the heat] Rather, " urged by the heat," 



366 



NOTES ON THE ACTS. 



4 And •whevi the barbarians saw the venomous beast hang on 
his hand, they said among themselves, No doubt this man is a 
murderer, whom, though he hath escaped the sea, yet vengeance 
sufiereth not to live. 

5 And he shook off the beast into the fire, and felt no harm. 

6 Howbeit, they looked when he should have swollen, or fallen 
down dead suddenly : but after they had looked a great while, 
and saw no harm come to him, they changed their minds, and 
said that he was a god. 

7 In the same quarters were possessions of the chief man of 
the island, whose name was Publius; who received us, and 
lodged us three days courteously. 

8 And it came to pass, that the father of PubKus lay sick of a 
fever, and of a bloody-flux: to whom Paul entered in, and 
prayed, and laid his hands on him, and healed him. 

9 So when this was done, others also which had diseases in the 
island, came, and were healed : 

there " came out of the heat." He had undoubtedly been hidden, 
perhaps torpid, in the bundle of sticks, and the fire revived and drove 
him out. It appears to have been a very poisonous serpent. 

4. Venomous beast] The word beast is usually applied to the larger 
animals ; but the original word is applicable to icild animals of any 
species. Yet vengeance suffereth not to live\ They knew he was a 
prisoner by his guards or bonds ; and they supposed he had re- 
ceived a fatal wound from the viper. By vengeance, they meant the 
divine justice, or malediction with which the barbarians beheved 
their gods always pursued heinous criminals. 

6. Swollen, or fallen down dead] The symptoms and result of a 
poisonous bite. They changed their minds, and said that he was a god] 
Knowing the universal eff'ect of the viper's bite, and seeing that Paul 
was entirely unharmed, they immediately concluded that he must 
be a supernatural being, having a difi'erent nature from the race 
of men. 

7. Were possessions] The estates — the property. Of the chief wan] 
The principal or most influential person; probably, however, the 
word here refers to his office as Roman prefect. Lodged us three days 
courteously] Received them as guests, and most hospitably enter- 
tained them. 

8. Lay sick] Of fever and dysentery ; a most dangerous situation. 
To whom Paul entered in] Into whose sick room he entered ; came 
into his presence. And prayed] For the divine power to heal. And 
laid his hands on him] According to his custom ; the Spirit using this 
outward symbol as the sign of his powerful descent upon a person. 
Mark xvi, 18. And healed him] Instrumentally, through divine aid. 



NOTES ON THE ACTS. 



367 



10 Who also honored us with many honors; and when we de- 
parted, they laded us with such things as were necessary. 

11 And after three months we departed in a ship of Alex- 
andria, which had wintered in the isle, whose sign was Castor 
and Pollux. 

1 2 And landing at SjTacuse, we tarried there three days. 

13 And from thence we fetched a compass, and came to 
Rhegium : and after one day the south wind blew, and we came 
the next day to Puteoli : 

14 Where we found brethren, and were desired to tarry with 
them seven days : and so we went toward Rome. 

15 And from thence, when the brethren heard of us, they 



10. Honored us mth many honors] Bestowed upon us the most 
respectful attentions; or honors here may mean gifts — bestowed 
many generous gifts. Such things as were necessary] They had made 
them presents before, now they loaded them with provisions for their 
voyage. 

1 1 . Whose sign was Castor and Pollux] The ancients were accus- . 
tomed to have images of deities upon the prows and poops of their 
ships, and the ships were known by the name of these gods ; they 
were also considered the especial patrons of the ship and crew. 
Castor and Pollux were, according to their mythology, the twin 
sons of Jupiter, and were considered the peculiar patrons of mari- 
ners ; it was very common, therefore, for vessels to choose them as 
their sign, or mark of distinction and recognition. 

. 12. Syracuse] On the southern part of the Island of Sicily — a noted 
city of antiquity. 

13. Fetched a compass, and came to Rhegium] Not sailing directly, 
as probably the wind was contrary, but by a long tack outward, they 
were enabled at length to run into the port of Rhegium, in Italy. 
This town was near the south-western extremity of Italy ; now called 
Reggio. Puteoli] Passing through the Sicilian Straits with a fair 
wind, they sailed to the above port. This was the usual port for 
the landing of cargoes from the east, and was well knoAvn to the 
Jews who debarked here when they came to Rome ; many of whom 
resided here. It was noted for its mineral and hot baths. 

14. We found brethren] Cluristians. Tarry with them seven days] 
" It is probable that they had arrived there the day after the Lord's 
day. Hence, they were requested to stay the next Lord's day over, 
to give an opportunity to all the Christians of hearing Paul's preach- 
ing." — Bloompield. 

15. When the brethren heard of us] The brethren of the church at 
Rome, having heard by letter or messenger. That church had pro- 



368 



NOTES ON THE ACTS. 



came to meet us as far as Appii-forum, and The Three Ta- 
verns ; whom when Paul saw, he thanked God, and took 
courage. 

16 And when we came to Rome, the centurion delivered the 
prisoners to the captain of the guard : but Paul was suffered to 
dwell by liimself, with a soldier that kept him. 

1 7 And it came to pass, that after three days, Paul called the 
chief of the Jews together. And when they were come to- 
gether, he said unto them. Men and brethren, though I have 
committed nothing against the people, or customs of our fathers, 
yet was I delivered prisoner from Jerusalem into the hands of 
the Eomans : 



bably been founded by the " strangers from Rome," who were pre- 
sent at the Pentecost, and were converted at that time. Acts ii, 5. 
Came — as far as Appii-forum] A distance of fifty-one miles from 
Rome ; showing their great respect for the apostle Paul. It was a 
small town, situated upon the celebrated Appian way — a paved way 
leading from Rome to the city of Brundusium, a distance of three 
hundred and fifty miles. It received its name from its situation. 
The Three Taveims] Another small village ; receiving its name from 
its being a common stopping place for those journeying to and from 
Rome, and provided with refreshment houses. It was about thirty- 
three miles from Rome. Two companies came out, one as far as 
Appii-foram, the other to the Three Taverns. Thanked God, and 
took courage] How consoling this Christian visit must have been! 
It called forth his thankfulness to the Giver of every good and per- 
fect gift. And took courage] Prom this evidence of the kindness he 
should receive from the Roman Church, and of an overruling and 
gracious Providence. 

16. The centurion delivered the prisoners to the captain of the guard] 
The prefect of the emperor's guards, into whose custody all prisoners 
sent to Rome were delivered. But Paul teas suffered to dwell by him- 
self] The other prisoners were placed in the camp, or barracks ; but, 
perhaps through the testimony of Julius, the centurion who came 
with Paul, and also the letters of Festus and Agrippa, Paul was 
permitted to dwell by himself under the guard of a single soldier, to 
whom he was probably chained. (See verse 20.) 

17. Paul called the chief of the Jeivs] The principal Jews of Rome, 
of whom there were a large number in the city. Being sent to 
Rome on an accusation brought against him by his own nation, he 
called them to him to explain the cu-cumstances, and to prevent 
their prejudice and opposition against him, his cause, and his gos- 
pel labors while in Rome. Delivered prisoner— into the hands of the 



NOTES ON THE ACTS. 



369 



18 Who, when they had examined me, would have let me go, 
because there was no cause of death in me. 

19 But when the Jews spake against it, I was constrained to 
appeal unto Csesar; not that I had aught to accuse my na- 
tion of. 

20 For this cause therefore have I called for you, to see you^ 
and to speak with you : because that for the hope of Israel I am 
bound with this chain. 

21 And they said unto him, We neither received letters out 
of Judea concerning thee, neither any of the brethren that came 
showed or spake any harm of thee. 

22 But we desire to hear of thee, what thou thinkest : for as 
concernijig this sect, we know that everywhere it is spoken 
against. 

23 And when they had appointed him a day, there came many 
to him into his lodging : to whom he expounded and testified 
the kingdom of God, persuading them concerning Jesus, both 
out of the law of Moses, and out of the prophets, from morning 
till evening. 

24 And some believed the things which were spoken, and 
some believed not. 



Romans] That is, they had, by their tumult and accusations, 
occasioned his coming before the Roman tribunal. Acts xxi, 
27-33. 

19. Not that I had aught to accuse my nation of] He had not come 
bringing a charge, but merely to defend himself— "Not intending 
thereby to accuse my nation." 

20. For the hope of Israel] The Messiah, long desired and expected. 
Acts xxvi, 6, 7. 

21. Any of the brethren that came] Jewish brethren. 

22. What thou thinkest] What are thy peculiar religious views as a 
Christian ; and what are thy sentiments of the Christian sect. 
They did not regard his being a Christian as an evil deed, or preju- 
dicial to his character as a Jew, but delicately hint that they should 
be glad to hear what he could say in defense of Christianity, as the 
sect was generally in bad repute, and had been accused of holding 
great errors, probably by the Jews of Jerusalem, and of the cities of 
Asia Minor. 

23. He expounded and testified] Rather, explained and earnestly 
taught the kingdom of God; that is, the gospel dispensation; en- 
deavoring to convince them of the things relating to Jesus, both 
by appealing to the testimony of the law of Moses and to the 
prophetic scriptures. Concerning Jesus] His claims to be tho 
Messiah. 

16* 



m 



NOTES ON THE ACTS. 



25 And when they agreed not among themselves, they 
departed, after that Paul had spoken one word. Well 
spake the Holy Ghost by Esaias the prophet unto our 
fathers, 

26 Saying, Go unto this people, and say. Hearing ye shall 
hear, and shall not understand ; and seeing ye shall see, and not 
perceive. 

27 For the heart of this people is waxed gross, and their ears 
are dull of hearing, and their eyes have they closed ; Jest they 
should see with their eyes, and hear with their ears, and under- 
stand with their heart, and should be converted, and I should 
heal them. 

28 Be it known therefore unto you, that the salvation of God 
is sent unto the Gentiles, and that they will hear it. 

29 And when he had said these words, the Jews departed, and 
had great reasoning among themselves. 

30 And Paul dwelt two whole years in his own hired house, 
and received all that came in unto him, 

31 Preaching the kingdom of God, and teaching those things 

25. Had spoken one word] It may be rendered, " They departed, 
Paul saying {this) one thing, Well spake," &c. Well spake the Holy 
Ghost] ( See this passage from Isaiah fully expounded in Longking's 
Notes, vol. iv, p. 46.) 

28. The salvation of God] The gospel of salvation through Jesus, 
proceeding from God. They loill hear it] Will hearken to it, receive 
and believe it. 

30. Two whole years] Which, together with his imprisonment under 
Pelix, his voyage, and other detentions, would swell the period of 
his bonds to about five years ; and yet how patient, how sweetly and 
happily submissive ! Own hired house] Literally, home, place, lodgings^ 
as he probably did not hire a whole house. 

31. Preaching, &c.] The apostle, although a prisoner, was busy in 
his appropriate office — preaching the gospel, and expounding the 
character, office, and doctrine of Christ. During this period he 
wrote many of his apostolic letters to the churches, which are still 
sources of instruction and comfort to all who love our Lord Jesus 
Christ. Mr. Barnes gives the following chronology of the epistles 



written from Rome : — 

Ephesians, April, A. D 61 

Second Timothy, May, A. D 61 

Philippians, before the end of 62 

Colossians 62 

Philemon 62 

Hebrews, spring of 63 



NOTES ON THE ACTS. 371 

which concern the Lord Jesus Christ, with all conMence, no 
man forbidding him. 

Paul was successful, even while imprisoned, in winning many souls 
to Christ, even from among the luxurious court of the Koman em- 
pire, so that his confinement was not in vain; and even in this 
respect it turned out to the furtherance of the gospel. Phil, i, 12-14. 
With all confidence] In its truth, and fearless of consequences to him- 
self No man forbidding him] " Hence it appears that there was no 
edict of Nero, or of any preceding Roman emperor, against the 
Christians, till that which took place in the tenth year of Nero, the 
year following that in which St. Paul was released from imprison- 
ment." — Dr. Whitby. 

Here ends the evangelist Luke's account of the labors and travels 
of St. Paul ; his history was probably written soon after Paul's con- 
finement of two years. 

It is generally supposed that Paul was released at the end of this 
period, by the imperial order, as no one appeared to accuse him, and 
that he again revisited the scenes of his former labors, preaching with 
extraordinary success. There is but little certainty in reference to 
the time and circumstances of his death. It is the common opinion 
that, in a general persecution against the Christians, excited by Nero, 
A. D. 64, upon the false accusation that they had set fire to Rome, 
both St. Paul and St. Peter sealed the sincerity of their faith with 
their blood, Paul being beheaded, and Peter crucified with his head 
downward. His holy courage and unwavering faith remained un- 
shaken until his martyrdom ; and in the prospect of a terrible death 
he was enabled thus to triumph : " I am now ready to be offered, and 
the time of my departure is at hand. I have fought a good fight, I 
have finished my course, I have kept the faith ; henceforth there is 
laid up for me a crown of righteousness, which the Lord, the right- 
eous Judge, shall give me at that day." 2 Tim. iv, 6-8. 



THE END. 



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